V 


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THE 


€\wu\  anb  §»lakrg. 


BY 


ALBERT  BARNES. 


PHILADELPHIA: 

PARRY  & M c M I L L A N, 

SUCCESSORS  TO  A.  HART,  late  CAREY  & HART. 

1857. 

y> 


Entered  according  to  Act  of  Congress,  in  the  year  1856,  by 

parry  & mcmillan, 

in  the  Clerk’s  Office  of  the  District  Court  of  the  United  States  for  the  Eastern 
District  of  Pennsylvania. 


STEREOTYPED  BY  L.  JOHNSON  AND  CO. 
PHILADELPHIA. 


PRINTED  BY  T.  K.  AND  P.  G.  COLLINS. 


THE 


ESTTRODTJ  CTION. 

There  are  times  when  it  is  important  that  every 
man,  however  humble  may  be  his  name,  should 
express  his  views  on  great  moral,  political,  and 
religious  subjects.  Public  sentiment  is  made  up  of 
a great  number  of  individual  opinions,  as  earth  and 
ocean  are  made  up  of  a great  number  of  individual 
particles  of  matter.  The  opinion  of  each  individual 
contributes  to  form  the  public  sentiment,  as  the 
labour  of  the  animalcule  in  the  ocean  contributes  to 
form  the  coral  reefs  that  rise  above  the  waves. 

Public  sentiment  controls  our  land;  public  senti- 
ment will  ultimately  control  the  world.  All  that 
error,  tyranny,  and  oppression  demand  is  a strong 
public  sentiment  in  their  favor ; all  that  is  necessary 
to  counteract  their  influence  is  that  public  senti- 
ment should  be  right. 

The  present  is  eminently  a time  when  the  views 
of  every  man  on  the  subject  of  slavery  should  be 
uttered  in  unambiguous  tones.  There  has  never  been 

7 


8 THE  CHURCH  AND  SLAVERY. 

but  one  thing  that  has  perilled  the  existence  of  the 
American  Union,  and  that  one  thing  is  slavery. 
There  has  never  been  a time  when  the  Union  was 
really  in  danger  until  now.  There  has  never  been  a 
time  when  the  system  of  slavery  has  been  so  bold,  ex- 
acting, arrogant,  and  dangerous  to  liberty,  as  at  pre- 
sent. There  has  never  been  a time  when  so  much 
importance,  therefore,  could  be  attached  to  the  views 
of  individual  men ; when  so  much  could  be  done  in 
favor  of  the  rights  of  man  by  a plain  utterance  of 
sentiment;  when  so  much  guilt  would  be  incurred' 
by  silence.  It  cannot  be  right  that  any  one  who 
holds  the  system  to  be  evil  in  its  origin,  evil  in  its 
bearing  on  the  morals  of  men,  evil  in  its  relations  to 
religion,  evil  in  its  influence  on  the  master  and  the 
slave — on  the  body  and  the  soul — on  the  North  and 
the  South,  evil  in  its  relations  to  time  and  in  its 
relations  to  eternity,  should  so  act  that  it  shall  be 
possible  to  misunderstand  his  opinions  in  relation 
to  it, — so  act  that  his  conduct  could  be  appealed  to  as 
implying  an  apology  for  the  system.  The  circle  in 
which  he  moves  may  be  a limited  circle ; his  views 
may  influence  but  few  of  the  living,  and  may  cease  to 
be  regarded  altogether  when  he  is  dead ; but  for  the 
utterance  of  those  views,  and  for  the  position  which 
he  takes  on  this  as  on  other  subjects,  he  must  soon 
give  an  account  at  a tribunal  where  silence  on  great 
moral  subjects,  as  well  as  an  open  defence  of  what 
is  wrong,  will  be  regarded  and  treated  as  guilt.  No 
man,  therefore,  should  allow  himself  on  these  great 
questions  to  be  in  such  a position  that,  by  any  fair 
construction  of  his  life  and  opinions,  his  influence, 
however  humble  it  may  be,  should  be  made  to  sus- 


INTRODUCTION. 


9 


tain  error  and  wrong,  or  be  of  such,  a nature  that  his 
name  can  he  referred  to  as  furnishing  a support  for 
cruelty  and  oppression. 

As  it  is  true  that  the  only  thing  that  ever  has 
threatened  to  destroy  this  Union,  or  that  now 
threatens  to  destroy  it,  is  slavery,  so  it  is  true  that 
_ the  only  thing  that  alienates  one  portion  of  the  land 
from  the  other  is  slavery.  In  language,  in  customs, 
in  laws,  in  religion,  we  are,  and  always  Have  been, 
otherwise,  a united  people.  We  have  a common 
origin.  We  all  look  to  the  same  “fatherland,”  and 
we  all  claim  that  the  glory  of  that  land,  in  litera- 
ture, in  science,  and  in  the  arts,  is  a part  of  our 
common  inheritance.  We  look  back  to  the  times 
of  the  Kevolution ; and,  whatever  wisdom  there  was 
in  council,  or  whatever  valour  there  was  in  battle,  or 
whatever  there  was  that  was  self-sacrificing  in  the 
cause  of  liberty,  is  a part  of  the  common  inheritance 
of  this  generation.  Our  railroads  spread  a network 
over  all  the  States,  making  them  one.  Simulta- 
neously through  all  the  States  of  the  Union  the 
telegraph  bears  to  millions  of  minds  at  once  what  is 
of  common  interest  to  all.  Some  of  our  great 
rivers  roll  along  through  vast  States,  iNorthern  and 
Southern ; and  by  our  location,  and  by  all  the  va- 
rieties of  climate  and  soil  constituting  mutual  de- 
pendence, we  are  designed  by  nature  to  be  one  peo- 
ple. On  the  question  of  slavery  only  are  we  divided. 
This  question  meets  us  everywhere,  generates  all  the 
bad  feeling  there  is  between  the  Uorth  and  the  South, 
subjects  us  to  all  the  reproach  that  we  encounter 
from  abroad ; and  it  is  the  source  of  all  that  tends 
to  produce  civil  strife,  to  cause  alienation  and  dis- 


10 


THE  CHURCH  AND  SLAVERY. 


cord  in  tlie  churches,  or  to  embroil  us  with  the  na- 
tions of  the  earth. 

It  cannot  hut  he  an  inquiry  of  great  importance 
how  far  the  church  is  connected  with  this  state  of 
^-things,  and  how  far,  if  at  all,  it  is  responsible  for  it. 
) In  a country  so  extensively  under  the  influence  of 
; religion  as  ours ; where  religion  undeniably  so  much 
controls  public  sentiment;  where  so  large  a portion 
of  the  community  is  connected  with  the  church ; and 
where  the  Christian  ministry  exerts  so  wide  an  in- 
fluence on  the  public  mind,  it  cannot  be  an  unim- 
portant question  what  the  church  is  doing,  and  what 
it  ought  to  do,  in  reference  to  an  evil  so  vast,  and  so 
perilous  to  all  our  institutions. 

I write  over  my  own  name.  It  is  not  because  I 
suppose  that  my  name  will  have  any  special  claim  in 
influencing  the  public  mind ; and  not  because  I sup- 
pose it  to  be  important  that  I should  “define  my 
position,”  as  if  the  public  had  any  particular  interest 
• in  my  position ; and  not  because  I suppose  that  the 
public  will  concern  itself  long  to  learn  how  any  one 
individual  thinks  or  feels  on  any  subject  that  he  may 
deem  of  special  importance;  but  because  I think  it 
fair  and  manly  that  a man  should  be  willing  to  attach 
his  name  to  any  sentiments  which  he  holds,  and 
which  he  chooses,  for  any  reason,  to  submit  to  the 
consideration  of  mankind.  I have  no  wish  also  to 
deny  that  I desire  that  my  name  should  be  found 
associated  with  any  well-directed  effort  to  remove 
slavery  from  the  earth.  I believe  that  the  religion 
which  I profess  is  opposed  in  its  whole  spirit  and  ten- 
dency to  slavery;  that  its  fair  and  legitimate  applica- 
tion would  remove  the  last  remnant  of  it  from  the 


INTRODUCTION. 


11 


■world ; and  that  in  every  effort  which  I may  make 
to  show  to  my  fellow-men  the  evils  of  the  system,  or 
to  promote  universal  emancipation,  I am  performin 
the  appropriate  duty  of  a Christian  man,  and  of 
minister  of  the  gospel  of  Christ. 


bn  c3 


12 


THE  CHURCH  AND  SLAVERY. 


CHAPTER  I. 

THE  GENERAL  RELATION  OF  THE  CHURCH  TO  SLAVERY. 

In  forming  a correct  view  of  tire  subject,  it  is  im- 
portant, first  of  all,  to  ascertain  what  is  tlie  actual 
relation  of  the  church  to  slavery,  or  how  the  church 
becomes  interested  in  the  questions  that  pertain  to  it, 
and  what  responsibility  it  sustains  in  regard  to  it ; 
then  to  inquire  what  is  the  actual  position  of  the 
church  in  regard  to  it ; and  then  what  is  the  duty  of 
the  church,  in  the  present  state  of  things  in  our 
country,  in  regard  to  it.  I write  with  special  reference 
to  my  own  denomination ; but  at  the  same  time  I shall 
write  in  such  a manner  as  to  show  what  is  the  gene- 
ral relation  which  the  various  denominations  of 
Christians  in  this  land  sustain  to  the  system.  There 
is  an  essential  brotherhood  in  the  family  of  Christian 
churches  in  regard  to  what  is  good.  Alas ! it  is  to  be 
feared  that  there  is,  to  a great  extent,  a fearful  brother- 
hood in  those  churches  in  sustaining  enormous  evils. 

The  following  facts,  then,  will  be  admitted  to  be 
undeniable ; and  they  will  show  how  the  church 
becomes  interested  in  the  questions  relating  to 
slavery. 

1.  Hot  a few  church-members  are  slave-holders. 
Compared,  indeed,  with  all  the  members  of  the 
church  in  the  land,  or  compared  with  those  who  are 
slave-holders  who  are  not  members  of  the  church, 


RELATION  OF  THE  CHTJRCH  TO  SLAVERY.  13 

the  number  is  few;  but  in  the  aggregate  the 
number  of  members  of  the  church,  in  all  the 
religious  denominations,  who  hold  their  fellow- 
men  in  bondage,  is  not  small.  I am  not  aware  that 
the  exact  number  of  slave-holders  in  any  deno- 
mination has  been  ascertained,  nor  do  I know  of 
any  data  by  which  a probable  approximation  to  the 
number  could  be  made ; but  the  fact  that  there  are 
such  members  of  the  church,  and  that  the  number 
in  the  aggregate  is  not  small,  it  would  be  as  impos- 
sible to  deny  as  it  is  painful  to  admit  it.  It  is  to  be 
conceded,  also,  that  a portion  of  these  are  ministers 
of  the  gospel  and  others  who  bear  important  offices, 
and  who  sustain  important  stations  in  the  churches. 
It  is  to  be  admitted,  also,  that  of  these  church-mem- 
bers, embracing  also,  it  is  to  be  feared,  some  who 
are  ministers  of  the  gospel,  there  are  those  who  are 
slave-holders  in  the  most  rigid  and  offensive  sense, — 
who  hold  slaves  not  merely  by  inheritance,  or  by  a 
legal  relation  for  the  good  of  the  slave ; who  hold 
them  not  because  they  are  aged  and  need  a protector; 
who  hold  them  not  in  transitu  and  for  the  purpose  of 
emancipating  them ; who  hold  them  not  as  'preparing 
them  for  freedom,  and  with  properly-executed  instru- 
ments which  would  secure  their  freedom  should  they 
themselves  die ; who  hold  them  under  none  of  the 
forms  of  mere  guardianship  and  for  the  purpose  of 
humanity,  but  as  slaves , as  property,  as  chattels,  as 
liable  to  be  disposed  of  like  the  other  portions 
of  their  estate  when  they  die.  There  are  those 
also  in  the  churches  who  purchase  and  sell  slaves 
as  they  do  any  other  property;  who  buy  them 
that  they  may  avail  themselves  of  their  unrequited 


14 


THE  CHURCH  AND  SLAVERY. 


labour;  and  who  sell  them  as  they  do  any  other  pro- 
perty, for  the  sake  of  gain.  It  is  to  be  admitted,  also, 
that  there  are  those  who  thus  hold  slaves  under  laws 
which  forbid  their  being  taught  to  read,  and  who 
comply  with  those  laws ; under  laws  which  restrain 
their  religious  liberty,  and  who  comply  with  those 
laws ; under  laws  which  prevent  all  proper  formation 
of  the  marriage-relation,  and  all  proper  organization 
of  the  family-relation,  and  who  comply  with  those 
laws  ; and  under  laws  which,  when  a man  dies,  make 
his  slaves  liable  to  be  sold  for  the  payment  of  his 
debts, — like  any  other  part  of  his  property.  It  is  to 
be  admitted,  also,  that  there  are  those  connected  with 
the  Christian  churches  who  hold  their  slaves  under 
laws  which  furnish  no  security  for  maintaining  the 
relation  between  man  and  wife,  and  parents  and 
children,  among  their  slaves,  and  who  lift  up  no  voice 
of  remonstrance  against  the  iniquity  of  those  laws, 
and  make  no  effort  to  secure  their  own  slaves  from 
the  tremendous  evils  inflicted  on  human  beings  by 
their  operation.  If  this  is  a fact,  one  source  of  the 
interest  which  the  church  has  in  the  subject  of 
slavery  will  be  at  once  apparent;  if  this  is  a fact,  no 
one  can  question  the  propriety  of  an  appeal  to  the 
church  on  the  subject. 

2.  Not  a few  ministers  of  the  gospel,  and  members 
of  the  churches,  either  apologize  for  slavery,  or  openly 
defend  it,  even  as  it  exists  in  the  United  States. 
It  is  not  affirmed  here  that  the  proportion  of  those 
who  thus  apologize  for  slavery,  or  who  defend  it,  as 
compared  with  those  who  entertain  other  views,  is 
large,  or  that  a majority  of  the  ministers  of  religion 
or  members  of  the  churches  in  the  land  are  impli- 


RELATION  OF  THE  CHURCH  TO  SLAVERY.  15 


' cated  in  tlie  guilt  of  defending  the  system ; and  it 
cannot  be  denied  that  gross  injustice  is  often  done 
to  the  ministers  of  the  gospel  in  this  country,  and  to 
members  of  the  churches,  by  charging  on  all  that 
which  belongs  only  to  a part,  and  much  the  smallest 
part,  of  the  entire  body.  But  still  the  following  facts 
are  undeniable : — 

(a)  There  are  those,  as  has  been  already  remarked, 
who  are  themselves  slave-holders,  and,  so  far  as  ap- 
pears, slave-holders  in  the  proper  sense  of  the  term : 
holding  their  fellow-men  in  bondage,  not  as  guar- 
dians, not  as  sustaining  merely  the  legal  relation  with 
a view  to  their  freedom,  not  as  educating  them  for 
freedom,  and  not  making  provision  for  their  eman- 
cipation, but  as  slaves , — as  property, — with  a view  to 
worldly  gain  from  the  relation,  and  without  remon- 
strance against  the  oppressive  laws  which  withhold 
from  them  the  word  of  God,  and  which  regard  them 
as  liable  to  be  treated  like  any  other  property  in  case 
of  the  death  of  the  master. 

( b ) There  are  those  who  defend  the  system  as  one 
authorized  by  the  Bible,  and  as  having  for  its 
sanction  the  authority  of  God ; who  refer  to  it  as 
a “patriarchal”  institution,  sustained  by  the  ex- 
ample of  the  holy  men  of  early  times,  and  as  not,  as 
they  allege,  discountenanced  by  the  teaching  of  the 
Saviour  and  his  apostles.  This  number  is  not, 
indeed,  large;  but  no  one  can  doubt  that  there  are 
those  in  the  church  who  occupy  this  position,  and 
whose  aid  is  relied  on  by  those  who  wish  to  make 
the  system  perpetual  in  the  land. 

(c)  There  are  those  who,  while  they  are  not  them- 
selves slave-holders,  and  are  not  open  advocates  of 


16 


THE  CHURCH  AND  SLAVERY. 


the  system,  and  who  would  consider  that  great  injus- 
tice was  done  them  if  they  were  represented  as  pro- 
/ slavery  men,  yet  regard  the  system  as  substantially 
on  the  same  foundation  as  the  other  relations  in 
life ; — not  wrong  in  itself,  wrong  only  in  its  abuses. 
Thus,  the  relation  of  “master  and  servant”  is  com- 
pared with  the  relation  of  husband  and  wife,  and 
parent  and  child,  and  landlord  and  tenant,  and  guar- 
dian and  ward,  and  master  and  apprentice, — relations 
growing  out  of  the  constitution  of  things,  or  spring- 
ing up  in  the  necessities  of  society,  and,  as  such, 
relations  which  may  be  expected  always  to  exist  in 
the  world.  By  this  class  of  ministers  and  church 
members,  it  is  sometimes  affirmed  that  the  relation 
is  founded  on  the  judgment  of  God  on  a doomed 
race, — the  descendants  of  Ham ; sometimes  that  it  is 
founded  on  the  inferiority  of  the  African  race ; some- 
times that  it  is  justified  by  the  difference  of  complex- 
ion, sometimes  by  the  alleged  fact  that,  incapable  of 
guiding  themselves,  they  need  the  guardianship  and 
protection  of  a superior  race,  and  sometimes  by  the 
alleged  fact  that  it  is  only  in  this  way  that  the  African 
can  be  raised  to  a participation  in  the  blessings  of 
civilization  and  Christianity.  Whatever  may  be  the 
foundation  of  the  representation,  the  essential  idea 
is  that  the  relation  is  one  that  is  lawful , or  that  it  is 
on  the  same  basis  as  the  lawful  relations  of  human 
society.  For  the  abuses  of  the  system  they  would 
hold  men  responsible,  as  they  would  in  the  relation 
of  parents  and  children,  and  master  and  apprentice, 
but  not  for  the  relation  itself  any  more  in  the  one 
case  than  in  the  other.  According  to  this  view, 
the  fact  of  being  a slave-holder  furnishes  no  more 


RELATION  OP  THE  CHURCH  TO  SLAVERY.  17 

presumption  against  a man’s  Christian  character  than 
the  fact  of  being  a husband  and  father,  or  than  the 
fact  of  being  at  the  head  of  a large  mercantile  or 
manufacturing  establishment : for  the  abuse  of  power 
in  either  case,  and  precisely  for  the  same  reasons,  he 
would  be  justly  responsible,  and  would  incur  blame ; 
hut  not  for  the  mere  relation  in  the  one  case  more 
than  in  the  other. 

(d)  There  are  those  in  the  ministry,  and  those  who 
are  private  members  of  the  churches,  who,  whatever 
may  be  their  real  sentiments,  are,  from  their  position, 
their  silence,  or  their  avowed  conservatism,  classed 
in  public  estimation  with  the  apologists  for  slavery, 
and  whose  aid  can  never  he  relied  on  in  any  efforts 
for  the  emancipation  of  those  who  are  in  bondage. 
They  have  attached  an  importance  to  the  modern 
idea  of  conservatism  which  cannot  he  justified  by  any 
reference  to  the  teachings  of  the  Bible,  or  the  life 
and  doctrines  of  the  Saviour, — an  idea  which  makes 
it  possible  to  plead  their  example  in  favour  of  that 
which  is  wrong , as  well  as  of  that  which  is  right. 
They  regard  that  which  is  fixed  and  settled  as  so 
important  that  it  is  better  that  a wrong  should  be 
endured,  rather  than  to  peril  the  safety  of  existing 
institutions  by  any  change  whatever.  They  have 
affixed  to  the  TJnion  of  the  States  such  a value  that 
it  is  fairly  inferred  from  their  opinion  that  it  is 
better  that  any  evil  should  be  endured — that  any 
number  of  millions  of  human  beings  should  be  held 
in  hopeless  bondage — -than  that  the  existence  of 
the  Union  should  be  perilled.  They  have  affixed 
an  odious  idea  to  the  word  abolitionist , and,  so  far 
as  their  influence  goes,  led  the  public  to  do  it  also ; 


18 


THE  CHURCH  AND  SLAVERY. 


surrounding  it  with  all  that  is  disorganizing  and 
radical,  with  all  that  is  repulsive  in  fanaticism 
and  dangerous  in  politics,  with  all  that  is  hate- 
ful in  intermeddling  in  the  concerns  of  others, 
and  with  all  that  arouses  the  soul  in  the  idea  of 
treason.  With  this  name,  also,  this  class  of  ministers 
of  the  gospel,  and  these  members  of  the  churches, 
endeavour  to  associate  the  idea  of  infidelity;  and, 
because  some  who  have  assumed  the  name  have 
rejected  the  Bible  and  denounced  the  Christian 
church  and  the  Christian  ministry  as  upholders 
of  this  enormous  evil,  their  influence  in  fact  goes 
to  convey  the  inference  that  abolitionism  and  in- 
fidelity are  really  if  not  quite  identical,  and  that  to 
attempt  to  emancipate  the  slave  would  be  an  at- 
tempt to  spread  the  evils  of  skepticism  through  the 
land. 

(e)  There  are  editors  of  religious  papers,  and 
authors  of  books  connected  with  the  Christian 
church,  whose  opinions  are  of  great  value  to  slave- 
holders in  defending  the  system  of  slavery.  If  there 
is  no  formal  and  avowed  defence  of  slavery,  and  even 
if  there  is  an  occasional  formal  statement  that  they 
are  personally  opposed  to  the  system,  yet  their  influ- 
ence is  such  as  to  make  it  possible  and  convenient 
to  refer  to  them  in  support  of  the  system.  Their 
words  of  condemnation  are  so  cold,  so  formal,  so 
few  and  so  far  between,  that  with  the  advocates  of 
the  system  they  pass  for  mere  form.  They  speak 
of  the  relation  of  master  and  slave  as  they  do  of  any 
other  relation ; they  inculcate  the  duties  of  the  mas- 
ter and  the  duties  of  the  slave  as  they  do  the  duties 
of  the  parent  and  the  duties  of  the  child,  with  the 


RELATION  OF  THE  CHURCH  TO  SLAVERY. 


19 


underlying  idea  that  the  relations  are  equally  lawful 
and  designed  to  he  equally  permanent.  They  enjoin 
on  the  slave  submission  to  his  condition,  as  they  do 
on  the  poor  man  contentment  in  his  poverty,  as 
if  both  were  in  the  same  sense  among  the  fixed 
though  mysterious  arrangements  of  Providence. 
They  adduce  arguments  from  the  Bible  in  regard 
to  the  relation  which  are  gratifying  in  an  eminent 
degree  to  the  slave-holder,  and  they  adopt  such  ex- 
positions of  the  Bible  as  are  exactly  what  he  desires 
in  order  to  sustain  him  in  his  position  and  to  sanc- 
tion his  holding  his  fellow-men  in  bondage.  They 
employ  words  in  regard  to  the  system  so  smooth 
that,  if  they  do  not  actually  furnish  a formal 
defence  of  the  evil,  yet  will  not  disturb  the  sleep 
of  the  slave-holder,  hut  are  rather  fitted  to  give 
ease  to  his  conscience  and  to  impart  to  him  quiet  j 
slumbers  and  pleasant  'dreams.  Meantime  they 
make  use  of  just  such  words  and  just  such  argu- 
ments in  regard  to  abolitionism  as  to  be  grateful  in 
the  highest  degree  to  slave-holders  themselves.  ISTo  j 
one  can  doubt  that  not  a few  of  the  conductors  of 
the  religious  press  in  this  country  are  constantly  thus 
expressing  views  which  are  eminently  gratifying  to 
slave-holders  as  such,  and  which  are  among  the 
means  by  which  they  sustain  themselves  in  their 
position  and  by  which  they  justify  themselves  in 
holding  their  fellow-men  in  bondage.  ' 

8.  Large  portions  of  the  church  are  in  the  midst 
of  slavery.  The  institutions  which  surround  the 
church  are  those  which  are  connected  with  slavery 
and  which  take  a peculiar  cast  and  complexion 
from  slavery.  In  many  respects  those  institutions 


20 


THE  CHURCH  AND  SLAVERY. 


are  different  from  similar  institutions  where  freedom 
prevails.  The  customs  of  society  are  different.  The 
intercourse  in  social  life  is  different.  The  modes  of 
speech  are  different.  The  views  entertained  of  labour 
are  different.  The  views  of  rank  and  position  in 
society  are  different.  They  who  are  in  the  con- 
dition of  domestics  or  servants  are  regarded  and 
treated  in  a different  manner.  A different  kind  of 
deference  towards  their  superiors  is  expected,  and  a 
different  mode  of  treating  them  and  of  speaking  to 
them  is  expected.  Children  at  the  North  and  the 
South  grow  up  with  different  modes  of  speech  and 
behaviour,  and  they  enter  on  life  with  different  views 
of  the  essential  organization  of  society.  Slavery 
touches  on  society  at  a thousand  different  points; 
and  it  is  impossible  that  there  should  be  any  institu- 
tion in  a region  where  slavery  prevails  which  will 
not  be  more  or  less  affected  by  it. 

Besides,  though  the  churches  located  in  the  midst 
of  slavery  may  be  wholly  free  from  any  direct  par- 
ticipation in  it,  it  is  still  true  that  the  church  is 
designed  to  influence  all  surrounding  institutions. 
This  is  a part  of  its  mission  in  the  world, — a part 
of  the  reason  why  it  is  established  and  perpetuated 
on  the  earth.  The  church  often  springs  up  in  the 
midst  of  a mass  of  moral  corruption  for  the  very 
purpose  of  modifying  by  its  influence  existing  insti- 
tutions, and  changing  the  whole  aspect  of  society. 
Pure  in  itself,  it  sheds  a benign  influence  on  all 
around,  and  its  contact  with  prevailing  institutions 
rebukes  what  is  wrong  and  suggests  and  sanctions 
what  is  right.  By  a healthful  contact  it  diffuses 
moral  purity  through  a community.  A church, 


RELATION  OF  THE  CHURCH  TO  SLAVERY.  21 

therefore,  located  in  the  midst  of  slavery,  though 
all  its  members  may  be  wholly  unconnected  with 
slavery,  yet  owes  an  important  duty  to  society  and 
to  God  in  reference  to  the  system ; and  its  mis- 
sion will  not  he  accomplished  by  securing  merely 
the  sanctification  of  its  own  members,  or  even  by 
drawing  within  its  fold  multitudes  of  those  who 
shall  be  saved.  It  is  not  merely  by  an  orthodox 
faith,  or  by  the  pure  lives  of  its  own  members,  that 
it  fulfils  its  work  on  the  earth ; it  is  not  merely  by 
its  being  the  patron  of  schools  and  colleges,  or  by 
its  influence  in  sending  the  gospel  to  heathen  lands ; 
it  is  not  by  the  establishment  of  Sabbath-schools  for 
the  children  of  its  own  families,  or  by  zeal  in  dis- 
tributing Bibles  and  the  publications  of  the  Tract 
Society  within  its  geographical  limits,  that  its  work 
is  to  be  done.  Its  primary  work  as  a church  may 
have  reference  to  an  existing  evil  within  its  own 
geographical  limits.  The  burden  which  is  laid  upon 
it  may  not  be  primarily  the  conversion  of  the  heathen 
or  the  diffusion  of  Bibles  and  tracts  abroad : the  work 
which  God  requires  it  to  do,  and  for  which  specifi- 
cally it  has  been  planted  there,  may  be  to  diffuse  a 
definite  moral  influence  in  respect  to  an  existing 
evil  institution.  On  all  that  is  wrong  in  social  life, 
in  the  modes  of  intercourse,  in  the  habits  of  training 
the  young,  and  in  the  prevailing  sentiments  in  the 
community  that  have  grown  out  of  existing  institu- 
tions, God  may  have  planted  the  church  there  to 
exert  a definite  moral  influence, — a work  for  him- 
self. Whether  it  is  to  make  a direct  assault  on  such 
institutions  may  be  another  question ; but  there  can 
be  no  difference  of  opinion  as  to  the  fact  that  a 
B 


22 


THE  CHURCH  AND  SLAVERY. 


church  thus  situated  has  much  to  do  with  all  exist- 
ing institutions,  and,  therefore,  with  slavery;  and 
that  its  influence  in  regard  to  that  system  is  a part 
of  the  work  which  it  is  to  accomplish  in  the  world. 
In  the  nature  of  the  case  it  cannot  he  otherwise  than 
that  it  will,  in  very  important  respects,  come  in  contact 
with  slavery.  The  church  will  affect  the  institution 
of  slavery,  or  the  institution  of  slavery  will  affect  the 
church.  It  will  send  out  a healthful  moral  influence 
to  secure  its  removal,  or  the  system  will  send  out  a 
corrupt  influence  into  the  church  itself,  to  mould  the 
opinions  of  its  members,  to  corrupt  their  piety,  to 
make  them  apologists  for  oppression  and  wrong,  and 
to  secure  its  sanction  in  sustaining  the  system  itself. 
"Which  will  be  the  preponderating  influence  can- 
not be  determined  by  mere  conjecture.  It  would 
he  a more  sad  and  dark  page  in  the  history  of  the 
church  than  could  he  desired,  if  one  should  under- 
take to  record  the  actual  result.  Whether,  in  our 
own  country,  it  has  moulded  the  system  in  the  midst 
of  which  it  is  placed,  or  the  system  has  moulded  it,  is 
. an  inquiry  on  which  one  who  is  desirous  to  show 
that  the  church  has  always  exerted  a good  influence 
on  the  surrounding  world  would  perhaps  prefer  to 
he  silent. 

4.  The  interest  which  the  church  has  in  the  sub- 
ject of  slavery  may  he  seen,  in  connection  with  the 
preceding  remark,  from  the  power  which  the  church 
necessarily  has  on  all  great  moral  subjects.  In  re- 
ference to  this  the  following  things  will  commend 
themselves  as  worthy  of  attention  — 
y (a)  The  number  of  professing  Christians  in  all 
parts  of  this  land  where  slavery  abounds,  in  the 


RELATION  OF  THE  CHURCH  TO  SLAVERY.  23 

aggregate,  is  not  small.  Compared  with  the  whole 
population,  or  with  the  whole  number  of  slave- 
holders, or  with  the  whole  number  of  members  in 
the  great  religious  denominations  in  the  land,  we 
shall  see,  indeed,  in  another  part  of  this  Essay,  that 
the  number  is  not  large ; and  yet  it  is  probable  that 
a community  of  slave-holders  cannot  he  found  where 
there  is  not  a portion  of  the  people  who  are  either 
professors  of  religion,  or  who  sustain  an  intimate  re- 
lation to  the  church.  E’o  community  of  slave-holders 
in  this  land  is  made  up  of  a heathen  population ; 
none  of  a population  avowedly  infidel.  There  is  no 
such  community  in  which  the  prevailing  views  in  re- 
gard to  slavery  itself  are  derived  from  the  specula- 
tions of  heathen  philosophers  or  moralists ; none 
in  which  the  authority  of  the  Bible  is  professedly 
abjured;  none  in  whieh  the  Sabbath  and  the  sanc- 
tuary, the  Sabhath-school  and  the  prayer-meeting, 
are  wholly  unknown.  The  mass  of  slave-holders 
themselves,  though  not  professing  Christians,  are 
not  avowed  infidels ; nor  is  it  known  that  infi- 
delity prevails  among  them  to  a greater  extent  than 
it  does  in  other  portions  of  the  community.  In- 
deed, it  would  probably  he  found,  from  causes  which 
need  not  now  be  inquired  iuto,  that  avowed  infi- 
delity is  less  common  at  the  South  than  at  the 
Sorth,  and  that  there  are  fewer  men,  in  the  States 
where  slavery  prevails,  who  would  be  willing  to 
take  the  position  of  open  rejection  of  the  Bible, 
than  there  are  amidst  the  freer  institutions  of  the 
bTorth. 

(6)  The  church  has  influence  in  all  such  places. 
The  men  who  compose  it  are  not  altogether  those 


24 


THE  CHURCH  AND  SLAVERY. 


of  the  humbler  ranks,  or  those  who  have  little  or 
nothing  at  stake  in  society.  A respectable  portion 
of  the  members  of  the  church,  in  places  where 
slavery  prevails  as  well  as  elsewhere,  is  composed 
of  men  of  wealth,  of  education,  and  of  elevated 
standing  in  the  community.  Hot  a few  occupy 
public  positions ; not  a few  are  members  of  the 
learned  professions ; and  no  one  can  doubt  that,  as 
members  of  the  church,  they  do  much  to  control  the 
public  mind  on  the  subject  of  morals. 

(c)  Again : In  our  country  there  is  no  class 
of  men  who  exert  more  influence  than  ministers 
of  the  gospel;  and  there  is,  perhaps,  no  portion 
of  the  land  where  ministers  of  the  gospel  in  fact 
exert  more  influence  than  they  do  in  slave-hold- 
ing communities.  Probably  there  is  no  part  of 
the  land  where  they  mingle  so  freely  in  social  life. 
There  is  no  portion  of  the  land  where  they  are  ad- 
mitted more  readily  to  the  intimacies  of  families,  or 
where  their  presence  is  regarded  as  more  desirable  in 
society.  It  should  be  added,  also,  that  there  is  no 
part  of  the  land  where  more  time  is  actually  spent  by 
ministers  of  the  gospel  in  social  life,  or  in  free,  plea- 
sant, and  familiar  intercourse  with  the  people.  From 
the  nature  of  the  prevalent  habits  in  the  free  States, 
where  so  few  men  have  leisure  for  social  inter- 
course, it  is  undoubtedly  a fact  that  ministers  of  the 
gospel  are  much  more  a distinct  portion  of  the  com- 
munity— under  a much  stronger  inducement  to 
withdraw  from  social  life  — than  in  slave-holding 
communities ; and,  if  there  is  any  portion  of  the 
land  where  ministers  of  the  gospel  enjoy  peculiar 
facilities  for  influencing  the  public  mind,  directly 


RELATION  OF  THE  CHURCH  TO  SLAVERY.  25 


and  indirectly,  it  would  seem  to  be  in  the  slave- 
bolding  States.  And,  as  no  one  could  estimate  the 
power  which  ministers  of  the  gospel  might  have,  in 
such  communities,  in  removing  this  evil,  so  no  one 
can  estimate  the  actual  influence  which  they  do 
exert  in  sustaining  and  perpetuating  it  A If  it 
should  be  found  to  be  true  that  they  are  silent  on 
this  subject  while  they  freely  denounce  all  other 
forms  of  sin, — if  it  should  be  true  that  they  apo- 
logize for  it  as  they  would  not  dare  or  wish  to 
do  for  intemperance,  Sabbath-breaking,  licentious- 
ness, gambling  or,  lotteries, — if  it  should  be  true 
that  they  refer  to  this  relation  as  they  do  to  the 
relations  of  husband  and  wife,  parent  and  child, 
master  and  apprentice,  landlord  and  tenant, — if  it 
should  be  true  that  they  make  a frequent  reference, 
and  one  quite  satisfactory  to  slave-holders,  to  the 
institution  of  slavery  as  ‘ patriarchal,’  implying 
that  the  slavery  now  existing  is  of  the  same  nature 
as  that  which  existed  in  patriarchal  times,  or  imply- 
ing that  the  sanction  of  a patriarch  gave  authority 
to  slavery  any  more  than  it  did  to  polygamy  or 
fraud, — jf  it  should  be  true  that  they  indulge  in 
great  freedom  of  language,  and  language  everyway 
gratifying  to  slave-holders,  in  regard  to  abolitionists, 
and  that  they  usually  represent  the  fact  of  being  an 
abolitionist  as  being  synonymous  with  being  an 
infidel,  a fanatic,  a disorganize^  or  an  enemy  of 
the  Union, — then  it  is  clear  that  no  one  can  esti- 
mate the  actual  influence  of  the  ministers  of  the 
gospel  in  sustaining  slavery,  and  no  one  can  fail  to 
see  that  the  church  has  an  important  interest  in  the 
great  questions  respecting  slavery  and  freedom. 


THE  CHURCH  AXD  SLAVERY. 


26 


(<f)  Again,  to  recur  a moment  to  a point  already 
referred  to: — There  is  a large  number  of  editors 
of  papers  and  authors  of  books  who  are  connected 
with  the  church,  and  whose  influence  must  be  great 
in  regard  to  questions  like  those  which  pertain  to 
slavery.  Xot  a few  of  those  editors  and  authors 
are  educated  ministers  of  the  gospel ; and  the  com- 
munity is  accustomed  to  look  up  to  them,  as  minis- 
ters and  as  conductors  of  the  press,  for  the  forma- 
tion of  its  opinions  on  moral  subjects.  Xo  class  of 
men,  perhaps,  exert  a wider  influence  than  the  con- 
ductors of  the  press;  and  on  no  subject  is  that 
influence  more  likely  to  be  referred  to  as  forming 
the  public  mind  than  on  the  subject  of  slavery.  It 
is  easy,  therefore,  to  see  that  the  church  in  this 
respect  may  have  a very  intimate  connection  with 
slavery.  If  the  conductors  of  the  press — and  espe- 
cially of  the  religious  press — shall  be  found  to 
speak  of  slavery  as  a scriptural,  a permanent,  or  a 
* patriarchal'  institution, — if  they  more  frequently 
refer  to  the  comparatively  dark  and  barbarous  times 
when  the  patriarchs  lived  than  to  the  teachings  of 
the  Saviour. — if  they  make  constant  reference  to  it 
as  an  institution  that  is  on  the  same  basis  as  the  re- 
lations of  master  and  apprentice,  husband  and  wife, 
parent  and  child, — if  their  sympathy  is  always  with 
the  master  and  never  with  the  slave,  always  with 
those  portions  of  the  country  wliei'e  slavery  pre- 
vails and  never  with  any  others, — if,  instead  of  see- 
ing no  Xortli.  no  South,  they  see  only  the  South, 
— if  they  are  loud  in  their  denunciations  of  aboli- 
tionists, and  liberal  in  the  use  of  the  terms  ‘fana- 
tics’ and  ‘ disorganizes,’  as  applied  to  them, — 


RELATION  OP  THE  CHURCH  TO  SLAVERY.  27 

and  especially  if  they  have  had  the  misfortune  to  he 
bred  at  the  ITorth,  and  have  then  lived  so  long  at 
the  South,  and  been  so  long  under  Southern  influ- 
ence, that  they  can  refer  to  their  own  observation 
as  to  the  real  facts  about  slavery  as  placing  them 
on  higher  ground,  in  judging  of  the  teachings  of  the 
Bible  and  the  principles  of  religion,  liberty,  and 
morals,  than  men  can  possibly  occupy  who  have 
never  witnessed  the  happy  workings  of  the  system, 
— then  it  is  clear  that  the  friends  of  slavery  must 
regard  the  influence  of  such  men  as  of  inestimable 
value  in  their  cause,  and  that  nothing  could  he 
better  adapted  to  soothe  the  conscience  of  the  slave- 
holder, and  to  satisfy  him  that  in  sustaining  this 
relation  he  is  “ doing  God  service.” 


28 


THE  CHURCH  AND  SLAVERY. 


CHAPTER  H. 

THE  ACTUAL  INFLUENCE  OF  THE  CHURCH  ON  THE  SUB- 
JECT OF  SLAVERY. 

If  now  it  be  asked,  What  is  the  actual  influence 
of  the  church  at  large  in  regard  to  slavery?  the 
following  facts  cannot  but  be  regarded  as  undeni- 
able : — 

1.  It  is  probable  that  slavery  could  not  be  sus- 
tained in  this  land  if  it  were  not  for  the  countenance, 
direct  and  indirect,  of  the  churches.  That  is,  if  all 
the  churches  should  assume  in  regard  to  it  the  position 
which  the  society  of  Friends  has  done,  and  which 
some  of  the  Scotch  and  German  churches  have  done, 
and  simply  detach  themselves  from  it,  it  is  probable 
that  there  is  not  power  enough  out  of  the  church  to 
sustain  the  system.  It  is  not  true,  indeed,  that  the 
church  is  in  any  proper  sense  the  ‘bulwark  of  sla- 
very;’ for,  taking  the  church  at  large  since  the  time 
when  it  first  found  slavery  established  in  the  Roman 
empire,  no  other  cause  has  operated  so  effectually  in 
restraining  and  removing  it  as  the  influence  of  the 
church  ; and,  taking  the  church  at  large  in  our  own 
country,  it  is  not  true  that  it  sustains  or  defends  the 
system.  The  great  opponents  of  the  system,  at  all 
times,  have  been,  for  the  most  part,  members  of  the 
Christian  church  and  professed  followers  of  the  Sa- 


INFLUENCE  OF  THE  CHURCH  ON  SLAVERY.  29 

viour.  "What  did  Herbert  and  Chubb  and  Boling- 
broke  do  in  emancipating  the  slave  ? What  did  not 
Clarkson  and  Wilberforce  do?  What  has  heathen- 
ism ever  done  in  emancipating  the  slave  ? What  has 
Mohammedanism  ? What  have  heroes  and  philoso- 
phers, as  such,  done  ? It  was  by  the  influence  of 
Christianity  that  slavery  was  abolished  in  the  Ro- 
man empire.  It  was  by  the  same  influence  that 
emancipation  occurred  in  the  British  empire.  And 
it  is  still  true  that  the  most  decided  influence  adverse 
to  slavery  in  this  land  has  come  from  the  bosom 
of  the  Christian  church.  But  it  is  also  true  that, 
while  the  church  is  not  the  bulwark  of  slavery,  there 
is  not  power  enough  out  of  the  church  to  sustain  it 
if  the  church  were  wholly  detached  from  it  and 
arrayed  against  it.  Let  the  facts  just  stated  be  borne 
in  mind,  respecting  the  number  of  members  of  the 
church  who  are  slave-holders,  the  number  of  minis- 
ters of  the  gospel  in  the  same  position,  the  silence 
of  many  of  the  ministers  and  churches  in  regard 
to  the  evil,  the  views  entertained  by  many  of  the 
ministers  of  the  gospel  adapted  to  soothe  the  con- 
sciences of  slave-holders,  the  influence  of  the  reli- 
gious press,  and  the  fact  that  the  institution  is 
placed,  by  such  ministers  and  editors  and  authors, 
on  the  same  basis  as  the  relation  of  husband  and 
wife,  and  master  and  apprentice,  as  a permanent 
and  lawful  relation,  and  as  implying  no  more  blame 
or  guilt  than  those  relations ; and  let  it  be  supposed 
that  all  this  was  reversed,  and  that  all  this  influence 
was  arrayed  against  the  system,  and  that  the  whole 
Christian  population  of  the  land  was  in  all  respects 
not  only  detached  from  it,  but  arrayed  against  it : 


30 


THE  CHURCH  AND  SLAVERY. 


would  tliere  be  influence  enough  out  of  the  church 
to  perpetuate  the  system  in  the  land  ? 

2.  It  cannot  be  doubted  that  the  views  enter- 
tained and  expressed  by  Christian  ministers,  and  by 
others  connected  with  the  Christian  chtirch,  in  fact, 
do  much  to  sustain  slave-holders  in  their  own  views. 
It  cannot  but  do  much  to  relieve  their  consciences 
from  trouble  to  know  that  the  views  which  it  is  their 
interest  to  entertain  are  entertained  by  so  large  a 
portion  of  the  Christian  world.  The  conscience  of 
the  people  of  the  world  is  little  likely  to  be  distressed 
or  disturbed  when  the  course  which  it  wishes  to  pur- 
sue is  sustained  by  the  voice  of  the  religious  portion 
of  the  community.  Whatever  might  be  the  views 
and  feelings  of  slave-holders  themselves  if  left  to  the 
admonitions  of  their  own  consciences,  or  if  left  to  in- 
terpret the  Bible  for  themselves,  it  is  more  than  pro- 
bable that  they  will  welcome  an  interpretation  of  the 
Bible  which  coincides  directly  with  their  own  interest, 
and  that  the  fact  that  the  Bible  is  thus  interpreted 
will  do  much  to  allay  any  apprehensions  which  they 
may  have  of  their  own  guilt.  It  is  not  probable  that 
men  in  these  circumstances,  and  with  so  much  that 
is  derived  from  interest  to  sustain  them  in  their  views, 
will  regard  that  as  deeply  criminal  which  is  sustained 
by  so  many  occupying  high  positions  in  the  religious 
world,  or  that  they  will  apply  themselves  to  any 
very  close  investigation  in  regard  to  the  morality  of 
a practice  in  which  their  own  inclination,  their  own 
interest,  and  their  own  ease,  all  combine  to  induce 
them  to  believe  that  it  is  not  immoral.  It  is,  more- 
over, an  undoubted  fact  that  slaveholders  do  coun- 
tenance those  ministers  who  interpret  the  Bible  in 


INFLUENCE  OF  THE  CHURCH  ON  SLAVERY.  31 


accordance  with  what  their  own  interest  would  sug- 
gest as  a desirable  interpretation ; that  they  evince  a 
much  stronger  affinity  for  those  denominations  of 
Christians  who  look  with  an  indulgent  eye  on  sla- 
very than  they  do  on  those  where  it  is  made  the  sub- 
ject of  free  discussion,  and  where  a decided  testi- 
mony is  borne  against  it;  and  that  they  welcome  to 
their  families  those  religious  papers  which  speak  of 
it  as  a ‘^patriarchal1  institutidh>and  which  place  it 
on  the  same  basis  as  the  reli?fffm  of  master  and  ap- 
prentice, and  husband  and  wife,  rather  than  those 
which  treat  it  as  they  do  any  other  wrong  relation 
and  speak  of  the  system  as  they  do  of  any  other  evil. 
And  it  is  undoubtedly  true  that  those  slave-holders 
who  desire  to  find  words  of  apology  from  others  for 
slavery  to  sustain  them  in  the  practice, — who  prefer 
relying  on  the  judgment  of  others  in  matters  where 
their  own  interest  is  concerned  and  where  they  desire 
that  their  consciences  may  not  he  troubled, — and 
who  would  he  pleased  to  have  in  their  families,  and 
to  have  regularly  circulated  in  a slave-holding  com- 
munity, religious  papers  in  fact  lending  a sanction  to 
slavery  and  placing  it  on  the  same  level  with  lawful 
relations  of  life, — can  find  in  the  “religious  press”  of 
this  country  an  ample  gratification  of  their  desires. 
There  are  papers  professedly  religious  which  express 
all  that  they  could  wish;  and  those  papers  come 
sustained  and  sanctioned  by  as  respectable  names  of 
ministers  of  the  gospel,  and  by  as  earnest  and  hearty 
commendations  of  ecclesiastical  bodies,  as  could  he 
desired.  Indeed,  if  it  he  a fact  that  slave-holders 
desire  from  the  church  words  of  apology, — if  they  wish 
the  countenance  of  ministers  of  religion  to  sustain 


THE  CHURCH  AND  SLAVERY. 


them, — if  they  prefer  not  to  investigate  the  Bible 
for  themselves,  from  the  apprehension  that  they 
would  not  find  its  spirit  as  favourable  to  slavery  as 
they  would  desire,  and  would  therefore  prefer  to  rely 
on  professed  expositors  of  the  Bible  rather  than  on 
their  own  judgment, — and  if  they  would  wish  for  a 
class  of  newspapers  to  defend  their  institutions,  and 
to  brand  all  efforts  to  abolish  slavery  as  fanaticism, 
and  to  suppress  all  discussion  of  the  subject  in  eccle- 
siastical bodies, — it  does  not  appear  how  they  could 
adjust  matters  more  to  their  own  satisfaction  than  by 
the  present  arrangement.  It  is  not  easy  to  see  what 
alterations  they  would  themselves  suggest  in  the 
course  actually  pursued  by  a considerable  portion  of 
the  religious  press  in  this  country,  or  how,  if  all 
these  were  suspended,  they  could  originate  a plan 
that  would  better  subserve  their  own  wishes  than 
they  find  now  prepared  to  their  hand.  How  many 
of  the  weekly  newspapers  that  are  now  circulated  in 
the  region  where  slavery  prevails,  even  those  that 
are  called  ‘ religious,’  are  there  that  would  he  likely 
to  disturb  the  conscience  of  •a  slave-holder  ? Iiow 
many  are  there  that  would  disabuse  the  mind  of  a 
slave-holder  in  regard  to  the  character  of  the  great 
mass  who  seek  the  abolition  of  slavery,  and  change 
the  view  that  he  is  so  much  disposed  to  entertain, — • 
that  all  abolitionists  are  fanatics  ? How  many  are 
there  that  would  suggest  to  him  a doubt  whether  the 
relation  of  master  and  slave  is  not  as  lawful  as  the 
relation  of  master  and  apprentice,  of  parent  and 
child?  How  many  religious  tracts  issued  by  the  tract 
societies  are  there  that  would  ever  start  the  question 
in  the  mind  of  a slave-holder  whether  the  relation  is 


INFLUENCE  OF  THE  CHURCH  ON  SLAVERY.  33 


not  as  scriptural  and  lawful  as  the  relation  of  mas- 
ter and  apprentice,  of  guardian  and  ward  ? 

3.  In  estimating  the  influence  of  the  church  on 
the  subject  of  slavery,  and  the  tendency  of  the  repre- 
sentations made  on  the  subject,  it  deserves  to  be 
considered  how  much  is  done  by  these  representa- 
tions to  promote  infidelity.  There  is  a deep  and 
growing  conviction  in  the  minds  of  the  mass  of 
mankind  that  slavery  violates  great  laws  of  our 
nature;  that  it  is  contrary  to  the  dictates  of  hu- 
manity; that  it  is  essentially  unjust,  oppressive, 
and  cruel;  that  it  invades  the  rights  of  liberty 
with  which  the  Author  of  our  being  has  endowed 
all  human  beings;  and  that,  in  all  the  forms  in 
which  it  has  ever  existed,  it  has  been  impossible 
to  guard  it  from  what  its  friends  and  advocates 
would  call  11  abuses  of  the  system.”  It  is  a viola- 
tion of  the  first  sentiments  expressed  in  our  Decla- 
ration of  Independence,  and  on  which  our  fathers 
founded  the  vindication  of  their  own  conduct 
in  an  appeal  to  arms  ; it  is  at  war  with  all  that  a 
man  claims  for  himself  and  for  his  own  children ; 
and  it  is  opposed  to  all  the  struggles  of  mankind, 
in  all  ages,  for  freedom.  The  claims  of  humanity 
plead  against  it.  The  struggles  for  freedom  every- 
where in  our  world  condemn  it.  The  instinctive 
feeling  in  every  man’s  own  bosom  in  regard  to  him- 
self is  a condemnation  of  it.  The  noblest  deeds  of 
valour  and  of  patriotism  in  our  own  land,  and  in  all 
lands  where  men  have  struggled  for  freedom,  are 
a condemnation  of  the  system.  All  that  is  noble  in 
man  is  opposed  to  it;  all  that  is  base,  oppressive, 
and  cruel,  pleads  for  it.  It  is  condemned  by  the  in- 


34 


THE  CHURCH  AND  SLAVERY. 


stinctive  feelings  of  tlie  human  soul ; it  is  condemned 
by  the  principles  laid  down  in  the  hooks  on  morality 
that  are  placed  in  the  hands  of  the  young ; it  is  con- 
demned by  the  universal  voice  of  history.  There  is 
nothing  on  which  the  sentiments  of  men  outside  of 
the  church  are  coming  to  be  more  harmonious  than 
in  regard  to  the  essential  evil  of  slavery;  there  is 
nothing  to  which  the  course  of  things  in  the  world, 
under  the  promptings  of  humanity,  is  more  certainly 
tending,  in  all  lands,  than  to  the  conviction  that  sla- 
very is  essentially  evil  and  wrong,  and  that  eveiy 
human  being,  unless  convicted  of  crime,  has  a right 
to  freedom.  There  is  nothing  that  finds  a more 
hearty  approbation  from  the  world  at  large  than  an 
act  of  emancipation  by  a government;  there  is  no- 
thing that  goes  more  permanently  into  the  history 
of  a nation  than  the  changes  in  public  affairs  which 
result  in  such  an  act.  There  has  been  nothing  that 
has  more  definitely  marked  the  course  of  history, 
or  constituted  more  marked  epochs  in  history,  than 
the  successive  steps  which  break  the  bonds  of 
slavery  and  elevate  men  to  the  rank  and  dignity  of 
freemen. 

It  is  now  impossible  to  convince  the  world  that 
slavery  is  right,  or  is  in  accordance  with  the  will  of 
God.  Ho  decisions  of  councils  or  synods,  and  no 
teachings  of  a hierarchy,  will  change  the  onward 
course  of  opinion  on  this  subject.  Ho  alleged  au- 
thority of  the  Bible  will  satisfy  men  at  large  that 
the  system  is  not  always  a violation  of  the  laws  that 
God  has  enstamped  on  the  human  soul.  Ho  apolo- 
gies for  it  will  take  it  out  of  the  category  of  crime 
in  the  estimation  of  mankind  at  large,  and  place  it 


INFLUEHCE  OF  THE  CHURCH  OH  SLAVERY.  35 

in  the  category  of  virtues.  The  sentiment  that  it 
is  wrong, — always  wrong, — that  it  is  a violation  of 
the  great  laws  of  our  being, — that  it  is  contrary  to 
the  benevolent  arrangements  of  the  Maker  of  the 
race, — is  becoming  as  fixed  as  the  everlasting  hills  ; 
and  nothing  can  eradicate  this  sentiment  from  the 
hearts  of  mankind.  This  sentiment  is  becoming 
deeper  and  deeper  in  the  convictions  of  the  world 
every  year ; and,  whatever  may  change,  this  is  des- 
tined to  remain  unchangeably  fixed.  There  is  nothing 
more  certain  than  that  the  world  will  not  he  brought 
to  approve  of  slavery,  and  that  the  malediction  of 
all  good  men  will  rest  upon  the  system.  No  matter 
on  what  this  sentiment  impinges,  it  will  he  held; 
and  nothing  will  he  long  held  that  is  opposed  to  this 
deep  conviction  of  the  essential  evil  of  the  system. 
Men  that  are  not  otherwise  disposed  to  be  infidels 
will  he  infidels  if,  as  the  price  of  faith,  they  are  re- 
quired to  abjure  this  conviction,  and  to  hold  that 
slavery  is  from  God. 

What,  then,  in  this  state  of  things,  will  be  the 
effect  of  teaching  that  slavery  is  authorized  by  the 
Bible, — a professed  revelation  from  God?  That  in 
that  revelation  slavery  is  contemplated  as  a permanent 
institution  ? That,  according  to  the  received  interpre- 
tation, and  the  views  of  those  who  hold  it  to  be  a 
revelation  from  God,  it  is  plainly  implied  that  sla- 
very is  on  the  same  basis  as  the  relation  of  parent 
and  child,  guardian  and  ward,  and  as  such  is  to  be 
tolerated  in  the  church,  and  to  be  among  the  things 
that  are  to  be  perpetuated  and  extended  wherever  the 
Bible  controls  human  belief  and  conduct?  That,  ac- 
cording to  the  fair  and  received  teachings  of  that 


36 


THE  CHURCH  AND  SLAVERY. 


book,  it  implies  no  more  criminality  to  be  a slave- 
holder than  to  be  a father,  a brother,  or  a neighbour? 
That  the  object  of  the  Bible,  so  far  as  this  is  con- 
cerned, is  to  legislate  for  the  system,  and  not  to  re- 
move it;  and  that  they  who  attempt  to  secure  the 
emancipation  of  those  held  in  bondage,  and  to  im- 
part to  others  the  blessings  of  freedom,  are  ‘radicals’ 
and  ‘fanatics’?  That  to  attempt  to  carry  out  practi- 
cally the  statement  in  the  Declaration  of  Indepen- 
dence, that  “ all  men  are  created  equal,”  and  “that 
they  are  endowed  by  their  Creator  with  certain 
inalienable  rights;  that  among  these  are  life,  li- 
berty, and  the  pursuit  of  happiness,”  is  a violation 
of  all  the  teachings  of  God’s  revealed  will  to  man- 
kind? That  men  who  seek  to  transfuse  into  their 
own  bosoms,  in  behalf  of  the  African  race,  the 
sentiments  which  made  Samuel  Adams  and  John 
Hancock  what  they  were,  cherish  feelings  at  war 
with  revealed  religion?  And  that  men  who  seek 
to  carry  out  practically  what  the  world  has  been 
struggling  for  in  the  great  battles  of  liberty,  are 
‘fanatics’  and  ‘ disorganizes, ’ — are  enemies  of  the 
plain  teaching  of  the  Bible,  and  rejecters  of  the 
word  of  God? 

On  many  minds  there  can  be  but  one  result  of 
such  views.  It  will  be,  so  far  as  these  are  regarded 
as  the  teachings  of  the  Bible,  to  lead  men  to  reject 
the  Bible;  to  confirm  skeptics  in  infidelity;  and  to 
furnish  an  argument  to  the  rejecter  of  revelation 
which  it  will  not  be  possible  to  answer.  Such  views 
impinge  on  great  principles  of  human  nature,  and 
are  at  war  with  the  teachings  of  God  in  the  human 
soul,  and  with  the  lessons  drawn  from  his  dealings 


INFLUENCE  OF  THE  CHURCH  ON  SLAVERY.  3T 

with,  the  nations  of  the  earth.  All  that  is  great  and 
noble  in  man ; all  the  instinctive  aspirations  for  free- 
dom in  his  own  bosom ; all  his  desires  for  liberty  for 
himself  and  for  his  children;  all  the  deep  convic- 
tions in  the  soul  in  regard  to  human  rights  and  the 
inestimable  value  of  liberty,  is  at  w7ar  with  such 
teachings ; and  all  the  struggles  for  freedom  in  the 
world — all  the  lessons  of  history — go  to  confirm  the 
impression  that  a book  which  contains  such  views 
of  human  bondage — which  would  place  it  among  the 
lawful  relations  of  life,  and  make  provision  for  its 
being  perpetual — cannot  be  from  God.  Men  will 
say,  and  say  in  a- form  which  cannot- be  met,  ‘If 
such  are  the  teachings  of  the  Bible,  it  is  impossible 
that  that  book  should  be  a revelation  given  to 
mankind  from  the  true  God.  He  has  written,*  as  if 
“graven  with  an  iron  pen  and  lead  in  the  rock 
forever,”  other  lessons  than  these  on  the  souls  of 
men;  and  both  cannot  be  true.  nothing  can  be 
more  certain  than  that  man  was  formed  by  his  Maker 
for  freedom,  and  that  all  men  have  a right  to  be  free. 
Hothing  can  be  more  true  than  the  declaration  in 
the  immortal  instrument  which  asserts  our  national 
independence,  that  “all  men  are  created  equal; 
that  they  are  endowed  by  their  Creator  with  certain 
inalienable  rights ; and  that  among  these  are  life  and 
liberty.”  Hothing  can  be  more  certain  than  that 
God  has  implanted  in  the  human  soul  a desire  of 
liberty  wdiicli  is  a fair  expression  of  what  he  intends 
shall  be  the  settled  condition  of  things  in  the  world. 
We  want  no  book,’  such  men  will  go  on  to  say, 
‘which  proclaims  other  doctrines  than  these;  we  can 
embrace  no  book  as  a revelation  from  God  which  does 


38 


THE  CHURCH  AND  SLAVERY. 


not  coincide  with  the  great  laws  of  our  nature, — those 
laws  which  proclaim  that  all  men  have  a right  to  he 
free.  No  hook  which  depaids  in  its  teachings  from 
those  great  laws  can  possibly  be  from  God.’ 

It  is  easy  to  see  what  would  be  the  effect  of  similar 
teachings  in  any  parallel  case.  Suppose  it  were  al- 
leged to  he  true  that  the  Bible  sanctioned  polygamy,  - 
and  that  polygamy  was  regarded  there  as  on  the  same  ' 
basis  as  the  original  relation  of  marriage,  or  as  any  • 
other  lawful  relation  of  life.  Suppose  that  this  was 
affirmed,  by  a large  class  of  the  best  interpreters,  to 
he  the  teaching  of  the  Bible,  and  that  it  was  so  re-  ; 
garded  by  the  church  at  large.  And  suppose  that 
constant  apologies  were  made  for  the  institution  of 


polygamy,  and  that  it  was  maintained  that  men  in 
this  relation  were  responsible  only  for  the  abuses 


jealousies  that  grow  out  of  it.  And  suppose  that  f 


the  terms  ‘ fanatics’  and  4 enemies  of  the  Bible’  were 
freely  applied  in  the  church  to  all  who  should  call  in 
question  the  lawfulness  of  polygamy,  and  seek  to  re- 
store marriage  to  what  seems  to  he  an  obvious  law  of 
nature, — the  connection  with  one  wife.  What  would 
he  the  effect  of  this  doctrine  in  regard  to  the  recep- 
tion of  the  Bible  as  a revelation  from  God?  In 
Pagan,  Mohammedan,  and  Mormon  regions  it  might 
not  operate  extensively  in  preventing  the  belief  that 
it  might  be  a divine  revelation : hut  what  would  he 
the  effect  in  a civilized  land?  Millions  there  are 
who  could  not,  and  would  not,  receive  a hook  with 
such  teachings  as  containing  a revelation  from  God; 
and,  whatever  pretended  external  evidences  such  a j 
hook  might  have  in  its  favour,  they  would  say,  4 We 


INFLUENCE  OF  THE  CHURCH  ON  SLAVERY.  39 

cannot  receive  it  as  containing  the  teachings  of 
divine  wisdom.  God  has  organized  society  on  a dif- 
ferent basis ; and  a book  containing  such  teachings 
cannot  be  from  lieavSn.’ 

I believe  that  suck  inferences  are  legitimate,  and 
that  suck  reasoning  cannot  be  answered.  I believe 
tkat  a pretended  revelation,  to  be  received  in  the 
world,  must  not  contradict  the  great  and  eternal 
laws  which  God  has  written  in  the  souls  of  men,  and 
which  have  been  incorporated  into  the  very  frame- 
work of  social  life.  I do  not  believe  that  any  book 
can  make  its  way  in  the  world  as  a revelation  from 
God,  or  secure  a permanent  hold  on  the  hearts  of 
men  as  coming  from  him,  which  by  its  fair  interpre- 
tation would  teach  that  either  polygamy  or  slavery  is 
a lawful  institution ; that  either  is  on  the  same  moral 
basis  as  the  relation  of  husband  and  wife,  parent  and 
child,  master  and  apprentice,  and  that  they  are  de- 
signed to  be  permanent  relations  in  the  world.  But, 
at  the  same  time,  I do  not  believe  that  such  are  the 
fair  teachings  of  the  Bible ; and  I cannot,  therefore, 
but  regard  all  those  who  take  this  view  of  slavery  as 
contributing,  though  undesignedly,  to  the  defence 
and  spread  of  infidelity.  At  all  events,  it  is  worth 
the  serious  consideration  of  all  the  real  friends  of 
religion,  whether  this  effect  is  not  actually  produced 
in  the  land,  and  whether  infidels  are  not  thus  fur- 
nished with  a weapon  against  the  Bible  which  it  is 
not  possible  for  those  who  entertain  these  views  to 
answer. 

It  is  not  intrusion,  then, — it  is  not  becoming  a 
“busybody  in  other  men’s  matters,” — it  is  not  imperti- 
nent and  unlawful  interference, — when  the  Christian 


40 


THE  CHURCH  AND  SLAVERY. 


church  lifts  up  a voice  of  entreaty  or  of  warning  in 
regard  to  slavery.  It  is  so  placed  that  it  cannot  but 
be  interested  in  the  question;  it  is  so  related  to  the 
system  that  it  must  exert  a vast  if  not  a controlling 
influence  in  perpetuating  it,  or  in  removing  it  from 
our  land  and  from  the  world. 


THE  POSITION  OF  THE  CHURCH  ON  SLAVERY.  41 


CHAPTER  HI. 

THE  POSITION  OF  THE  CHURCH  AT  LARGE  ON  THE 
SUBJECT  OF  SLAVERY. 

Such  being  the  case,  it  is  important  to  inquire 
what  is  the  actual  position  of  the  church  in  relation 
to  slavery.  The  infidel  has  a right  to  ask  this  ques- 
tion ; the  Christian  ought  to  he  able  to  answer  it. 

The  influence  of  the  church  is  not,  and  has  not 
been,  what  it  might  be ; it  is  not  what  it  should  be. 
But,  then,  it  should  not  be  held  responsible  for  what 
it  cannot  do;  nor  should  its  general  influence  be 
measured  by  the  views  of  a small  portion  of  its 
members.  Ho  body  of  men  should  be  judged  by  the 
errors  of  a portion  of  its  own  body,  or  be  charged  as 
a whole  with  that  which  properly  belongs  only  to  a 
part.  In  respect  to  a portion  of  the  church,  we  may 
admit  that  we  have  no  words  of  apology  to  offer; 

; while  in  the  movements  of  other  portions  of  it,  and 
in  the  general  effect  of  Christianity  on  the  system 
for  a period  of  one  thousand  eight  hundred  years, 
we  may  find  much  to  justify  the  hope  that  its  influ- 
ence will  be  ultimately  direct  and  decided  in  hasten- 
ing the  period  when  all  mankind  shall  be  free. 

It  would  be  wholly  foreign  to  the  design  which  I 
have  in  view,  and  would  be  a work  which  could  not 
be  accomplished  in  a volume  of  a few  pages,  to 


42 


THE  CHURCH  AND  SLAVERY. 


examine  the  general  influence  of  the  Christian  church 
on  the  subject  of  slavery;  and  it  would  he  equally 
apart  from  my  design  to  examine  in  detail  the  posi- 
tion of  oth’er  denominations  of  Christians  than  the 
one  with  which  I am  connected.  My  main  object  is 
to  inquire  into  the  actual  position  of  my  own  deno- 
mination in  regard  to  slavery,  and  the  particular  duty 
of  that  branch  of  the  church  of  Christ.  Yet,  as  con- 
nected with  the  general  subject,  and  as  tending  to 
correct  some  prevalent  misapprehensions  in  regard 
to  the  influence  of  the  church  on  this  great  evil,  and 
to  meet  some  of  the  aspersions  which  are  quite  freely 
lavished  upon  the  church  by  its  enemies,  it  may  be 
proper  to  make  a few  remarks  on  the  general  influ- 
ence of  the  church  on  the  subject. 

The  following  facts,  then,  I suppose,  do  not  admit 
of  dispute : — 

1.  The  spirit  of  the  Yew  Testament  is  against 
slavery,  and  the  principles  of  the  Yew  Testament, 
if  fairly  applied,  would  abolish  it.  In  the  Yew 
Testament,  no  man  is  commanded  to  purchase  and 
own  a slave ; no  man  is  commended  as  adding  any 
thing  to  the  evidences  of  his  Christian  character,  or 
as  performing  the  appropriate  duty  of  a Christian, 
for  owning  one.  Yowhere  in  the  Yew  Testament  is 
the  institution  referred  to  as  a good  one,  or  as  a de- 
sirable one.  It  is  commonly — indeed,  it  is  almost 
universally — conceded  that  the  proper  application  of 
the  principles  of  the  Yew  Testament  would  abolish 
slavery  everywhere,  or  that,  in  the  state  of  things 
which  will  exist  when  the  gospel  shall  be  fairly  ap- 
plied to  all  the  relations  of  life,  slavery  will  not  be 
found  among  those  relations.  This  is  admitted  even 


THE  POSITION  OP  THE  CHURCH  ON  SLAVERY.  43 

by  most  of  those  who  apologize  for  slavery,  and  who, 
at  other  times,  speak  of  it  as  on  the  same  basis  as 
the  relation  of  husband  and  wife,  or  of  master  and 
apprentice.  Moreover,  it  has  not  been  often  alleged 
by  the  enemies  of  Christianity  that  the  blew  Testa- 
ment sustains  and  sanctions  slavery ; that  its  spirit 
would  be  opposed  to  emancipation  ; or  that  the  fair 
application  of  the  gospel  in  the  world  would  extend 
and  perpetuate  the  system.  There  have  been,  and 
there  are,  keen-sighted  and  sagacious  enemies  of  the 
Christian  religion ; there  have  been  those  who  have 
had  every  disposition  to  show,  if  possible,  that  its 
influence  in  the  world  is  evil;  but  it  has  not  often 
occurred,  so  far  as  I know,  that  they  have  made 
it  an  objection  to  Christianity  that  its  spirit  was 
favourable  to  slavery,  or  that  its  fair  application  in 
the  world  would  tend  to  perpetuate  and  extend  it. 
Neither  Celsus,  Porphyry,  nor  Julian  urged  this  as 
an  objection  to  the  New  Testament;  nor  have  the 
keen  and  sagacious  enemies  of  Christianity  in  more 
modern  times  alleged  that  they  have  discovered  that 
slavery  was  either  originated  by  Christianity  or  that 
it  lends  its  sanction  to  the  system.  If  the  question 
were  submitted  to  any  number  of  intelligent  and 
impartial  men  whether  the  spirit  of  the  Hew  Tes- 
tament is  adverse  to  or  favourable  to  slavery,  and 
whether  the  fair  application  of  the  principles  of  the 
Hew  Testament  would  perpetuate  slavery  or  abolish 
it,  it  is  presumed  that  on  these  points  there  would 
be  no  material  difference  of  opinion.  This  conclu- 
sion would  seem  to  be  confirmed  by  the  facts  just 
adverted  to, — that  infidels  have  never  made  it  an 
objection  to  the  Hew  Testament  that  it  countenances 


44 


THE  CHURCH  AND  SLAVERY. 


or  would  perpetuate  slavery,  and  tliat  it  is  admitted, 
by  even  those  who  attempt  to  apologize  for  the  sys- 
tem, that  the  fair  application  of  Christianity  would 
remove  it  from  the  world.* 

2.  The  general  course  of  the  Christian  church 
has  been  against  slavery.  This  was  undeniably 
true  in  the  early  history  of  the  church.  I know 
not  that  it  has  ever  been  alleged  that  any  of  the 
prominent  defenders  of  the  Christian  faith  among 
the  ‘fathers’  were  advocates  of  slavery,  or  that 
any  decree  of  synods  or  councils  can  be  adduced  in 
favour  of  the  system.  The  influence  of  Chris- 
tianity, also,  on  slavery  in  the  Roman  empire  is  well 
known.  Christianity  found  slavery  everywhere  ex- 


* The  only  exception  to  these  remarks  which  I recollect  to  have 
ever  met  with  is  the  case  of  Professor  Francis  William  Newman,  in  his 
work  on  the  “Phases  of  Faith,”  in  assigning  his  reasons  for  renounc- 
ing his  early  opinions  and  rejecting  the  Bible  as  a revelation.  One  of 
those  reasons  for  his  change  of  views  (and  the  passage  deserves  to  be 
quoted  as  illustrating  and  confirming  the  remark  which  I have  made, 
that  an  appeal  to  the  Bible  as  sustaining  slavery  tends  to  promote 
infidelity)  is  that  the  New  Testament  sanctions  slavery,  and  is,  in 
fact,  the  stronghold  of  those  who  defend  the  accursed  system. 

The  passage  in  the  “Phases  of  Faith”  (pp.  1G6-1G7)  in  which  this 
occurs  is  the  following: — “ Undue  credit  has  been  claimed  for  Christi- 
anity as  the  foe  and  extirpator  of  slavery.  Englishmen  of  the  nine- 
teenth century  boldly  denounce  slavery  as  an  immoral  and  abominable 
system.  There  may  be  a little  fanaticism  in  the  fervour  which  this 
sometimes  assumes ; but  not  one  of  the  Christian  apostles  ever  opens 
his  lips  at  all  against  slavery.  Paid  sent  back  the  fugitive  Onesimus 
to  his  master  Philemon,  with  kind  recommendations  and  apologies  for 
the  slave,  but  without  a hint  to  the  master  that  he  ought  to  make  him 
legally  free.  At  this  day,  in  consequence,  the  New  Testament  is  the  argu- 
mentative stronghold  of  those  in  the  United  States  who  are  trying  to  keep 
tip  the  accursed  system.”  For  an  answer  to  this,  the  reader  may  refer 
to  the  “Defence  of  the  Eclipse  of  Faith,”  pp.  159,  et  seq. 


THE  POSITION  OE  THE  CHURCH  ON  SLAVERY.  45 

isting;  it  introduced  it  nowhere.  By  a gradual 
but  certain  process  it  meliorated  the  system  as  it 
existed,  and  was  among  the  most  efficient  causes  of 
its  being  ultimately  abolished  iu  the  Roman  em- 
pire.* While  there  may  have  been  a gradual  ten- 
dency toward  freedom  in  the  opinions  of  the  world, 
yet  there  can  be  no  doubt  that  this  was  fostered, 
if  not  originated,  by  the  prevalence  of  Christianity ; 
and  that  when  the  time  occurred,  as  it  did,  when 
slavery  ceased  to  exist  in  what  had  been  the  Roman 
empire,  one  of  the  main  causes  which  led  to  this 
was  the  silent  influence  of  the  Christian  religion. 

3.  Efforts  for  emancipation  have  occurred  usually 
^ . in  close  connection  with  the  Christian  church,  and 
under  the  influence  of  Christian  men.  The  efforts 
\ which  were  made  in  England,  and  which  resulted 
in  emancipation  throughout  the  British  empire,  were 
I commenced  and  conducted  under  the  influence  of 
Christian  men, — not  of  mere  statesmen ; not  of  infi- 
dels. Clarkson  and  Wilberforce  and  Buxton  were 
Christian  men ; William  Penn  was  a Christian ; 
and  all  that  has  been  done  in  the  cause  by 
the  society  of  Friends  has  been  originated  by  the 
fact  that  they  regard  the  system  as  opposed  to 
the  gospel.  Without  any  fear  of  contradiction,  it 
may  he  affirmed  that  the  efforts  which  have  been 
made  in  the  world  to  break  the  fetters  of  slavery ; to 
suppress  the  slave-trade ; and  to  give  to  all  persons 
held  in  bondage  the  blessings  of  freedom,  have 
been  owing  mainly  to  the  influence  of  Christians, 


* For  proof  of  this  I may  be  permitted  to  refer  to  my  work  on  the 
“ Scriptural  Views  of  Slavery,”  pp.  368-372. 


46 


THE  CHURCH  AND  SLAVERY. 


ancl  that  if  it  had  not  been  for  their  influence 
those  efforts  would  not  have  been  made.  The 
rejecters  of  the  Bible  have  not  been  the  movers  in 
this  cause;  nor  out  of  the  church  has  there  ever 
been  enough  power,  under  the  mere  promptings  of 
humanity,  to  induce  men  to  abandon  the  slave-traffic 
or  to  set  the  oppressed  free.  "Whatever  aid  such 
men  may  have  rendered  to  the  cause,  the  mov- 
ing power  has  always  come  originally  from  the 
bosom  of  the  church : — from  the  silent  influence  of 
Christianity  on  the  hearts  of  many  men,  or  from  the 
untiring  energy,  the  tact,  the  eloquence,  the  self- 
denial,  of  some  distinguished  leader  or  leaders  in 
the  cause  of  emancipation,  who  have  been  made 
what  they  were  by  the  power  of  the  gospel  of 
Christ. 

4.  It  is  true,  also,  that  the  great  body  of  Chris- 
tians in  this  land,  and  in  all  other  lands,  are  op- 
posed to  slavery.  It  is  not  true  that  the  authority 
of  the  best  Christian  writers  can  be  adduced  in 
favour  of  the  system ; nor  is  it  true  that  the  mass 
of  Christians  and  of  Christian  ministers  in  the 
world  are  the  advocates  of  slavery.  A very  large 
majority  of  Christians  in  this  land  own  no  slaves, 
and  are,  on  principle,  opposed  to  the  owning  of 
slaves.  The  whole  number  of  slave-holders  in  the 
United  States  does  not  amount  to  four  hundred 
thousand;  and  of  these  a small  portion  only  are 
professors  of  religion.  Hot  a few  of  those  also 
who  are  slave-holders  profess  to  be  opposed  to  the 
system,  and  express  a desire  to  be  delivered  from  it. 
They  see  its  evils  and  wrongs ; they  would  not  favour 
its  introduction  if  it  were  not  already  in  existence; 


THE  POSITION  OF  THE  CHURCH  ON  SLAVERY*.  47 

they  endeavour  to  meliorate  the  condition  of  the 
slave;  and  they  would  sincerely  rejoice  if,  consist- 
ently, as  they  suppose,  with  the  best  interests  of 
the  slaves  themselves,  they  could  all  be  made  free. 
While  they  perceive  difficulties  in  the  way  of  eman- 
cipation, which  to  them  appear  insuperable  at 
present,  and  which  they  see  no  prospect  of  being 
able  soon  to  overcome,  they  feel  the  system  to 
be  a burden, — a burden  to  themselves,  a burden  to 
the  slave.  Not  a fbw  are  so  oppressed  with  this 
state  of  things  that  they  leave  the  slave  States,  and 
emigrate  to  States  where  freedom  prevails  ; and  not 
a few  more  would,  if  we  may  credit  their  own  testi- 
mony, rejoice  if  all  that  dwell  in  the  land  were  free. 
The  men  who  are  connected  with  the  church  who 
openly  advocate  the  system  of  slavery,  and  who 
would  wish  to  make  it  perpetual,  are  comparatively 
few  in  number;  and  it  is  not  a little  remarkable 
that  the  apologists  for  slavery  are  not  always  those 
who  are  connected  with  the  system,  but  men  who  sus- 
tain no  relation  to  it  whatever,  and  who  voluntarily 
become  advocates  for  a system  which  they  who  are 
connected  with  it  regard  as  an  unmitigated  curse. 
Such  men  deserve  no  thanks  from  the  world ; and 
they  receive  no  thanks  from  those  who  are  suffering 
under  the  evils  of  the  system,  and  who  sigh  for  the 
day  when  they  may  he  wholly  delivered  from  it. 

There  is  much  indeed  to  lament  in  the  feelings 
entertained  in  the  church  on  the  subject.  There 
is  much  indifference  to  the  evils  of  the  system. 
There  is  much  that  pains  the  heart  of  philanthropy 
when  we  reflect  how  many  there  are , in  the  aggre- 
gate, in  the  church  who  apologize  for  the  evil; 


48 


THE  CHURCH  AND  SLAVERY. 


much  to  lament  in  the  fact  that  there  are  any  pro- 
fessed Christians  who  are  holders  of  slaves.  But, 
still,  the  church  does  not  deserve  unmitigated  de- 
nunciation. The  church,  as  such,  is  not  the  ‘bul- 
wark of  slavery;’  the  church,  as  such,  is  not  the 
advocate  for  slavery ; the  church,  as  such,  is  not 
the  apologist  for  slavery.  The  whole  society  of 
Friends  is  detached  from  it,  and  their  sentiments 
are  well  known  to  the  world.  One-half  of  the 
Methodist  church  in  this  country,  and  the  Avhole  of 
the  Methodist  denomination  abroad,  is  opposed  to 
slavery.  All  the  branches,  it  is  believed,  of  the 
Scotch  church  are  opposed  to  the  system.  The 
German  churches  are  equally  opposed  to  it ; the 
great  body  of  Congregationalists  are  opposed  to  it, 
and  their  influence  is  that  of  decided  hostility  to  it. 
The  churches  abroad — the  Established  church  and 
the  Dissenting  churches  in  England;  the  two  great 
bodies  of  the  Presbyterian  churches,  and  all  the 
smaller  bodies  of  Presbyterians  in  Scotland;  the 
Presbyterians  in  Ireland,  and  all  the  churches  on  the 
Continent,  so  far  as  any  expression  of  opinion  has 
been  made,  are  opposed  to  the  system.  Hot  a few 
of  these  foreign  Christians,  with  entire  propriety, 
utter  a loud  voice  of  remonstrance  and  appeal  to 
their  transatlantic  brethren,  and  urge  upon  them,  in 
language  which  cannot  be  misunderstood,  the  duty 
of  detaching  themselves  entirely  from  the  system, 
and  assuming,  in  regard  to  it,  the  position  occupied 
by  the  churches  of  other  lands. 


POSITION  OF  THE  CHURCH  BEFORE  DIVISION.  49 


CHAPTER  IY. 

THE  POSITION  OF  THE  PRESBYTERIAN  CHURCH  BE- 
FORE THE  DIVISION,  IN  1888,  ON  THE  SUBJECT  OF 

SLAVERY. 

"With  these  general  remarks  on  the  relation 
of  the  church  to  slavery,  I proceed  to  consider 
more  particularly  the  position  of  the  Presbyterian 
church  in  regard  to  the  system.  The  questions  to 
he  considered  are : — What  have  been  the  expressed 
sentiments  of  that  church  on  the  subject?  What 
is  its  position,  according  to  the  fair  interpretation 
of  the  sentiments  which  it  has  expressed,  in  respect 
to  it?  What  is  the  legitimate  tendency  or  bear- 
ing of  the  measures  which  it  has  taken  in  regard 
to  slavery?  What  would  be  the  result  if  its  own 
expressed  principles  were  carried  out?  And  wha* 
is  the  duty  of  that  church,  and  of  the  church  at 
large,  on  the  subject? 

A series  of  remarks  will  conduct  us  to  correct 
conclusions  in  answer  to  these  questions. 

In  the  great  division  which  occurred  in  1838,  the 
‘Hew-school’  or  ‘Constitutional’  PresTjyterian  church 
inherited  the  common  sentiments  of  the  whole  Presby- 
terian church  on  this  and  on  all  other  (subjects.  The 
‘Hew-school’  body  was  not  a new  church  with  a new 
organization ; but  the  one  great  church  was  ‘ divided’ 


50 


THE  CHURCH  AND  SLAVERY. 


or  4 split'  into  two  nearly  equal  parts,  each  portion 
of  the  great  body  inheriting  the  views,  the  doctrines, 
the  inil uence,  the  4 prestige ,’  of  the  whole.*  The  doc- 


* This  is  the  doctrine  laid  down  on  the  subject  by  the  Supreme  Court 
of  Pennsylvania.  The  exact  legal  relation  of  the  two  branches  of  the 
Presbyterian  church  will  be  seen  from  the  decision  in  the  case  of  The 
Presbyterian  Congregation  vs.  Johnston,  as  laid  down  by  Chief-Justice 
Gibson.  It  is  as  follows  : — [The  italics  and  small  capitals  are  mine.] 

“Now,  since  the  foundation  of  this  congregation  an  event  has 
happened  which  th  e founders  did  not  contemplate,  and  which  would 
not  have  been  provided  for  had  it  been  foreseen.  This  was  no  less 
than  a dismemberment  of  the  Presbyterian  body,  not  indeed  by  dis- 
organization of  it  or  an  entire  reduction  of  it  to  its  primitive  elements, 
but  by  an  excision,  constitutional  though  it  was,  of  whole  synods  with 
their  presbyteries  and  congregations.  There  was  not  merely  a seces- 
sion of  particles,  ler.ving  the  original  mass  entire,  but  the  original  mass 
was  split  into  two  fragments  of  nearly  equal  magnitude  ; and,  though  it 
was  held  by  this  court,  in  The  Commonwealth  vs.  Green,  5 Whart. 
Rep,  531,  that  the  party  which  happened  to  be  in  office  by  means  of 
its  numerical  superiority  at  the  time  of  the  division  was  that  which 
was  entitled  to  represent  it  and  perform  the  functions  of  the  original 
body,  it  was  not  because  the  minority  were  thought  to  be  any  thing  else 
than  Presbyterians,  tut  because  a popular  body  is  known  only  by  its 
government  or  head, 

“ That  they  differed  from  the  majority  in  doctrine  or  discipline  was 
not  pretended,  though  it  was  alleged  that  they  did  not  maintain  the 
scriptural  warrant  c f ruling  elders.  But  the  difference  in  this  respect 
had  been  tolerated  if  not  sanctioned  by  the  Assembly  itself,  which, 
with  full  knowledg  a of  it,  had  allowed  the  heterodox  synods  to  grow 
up  as  part  of  the  cl  lurch,  and  it  could  not  therefore  have  been  viewed 
as  radical  or  essential. 

“We  were  called  on,  however,  to  pass,  not  on  a question  of  heresy, 
for  we  would  have  been  incompetent  to  decide  it,  but  on  the  regularity 
of  the  meeting  at  ivhich  the  trustees  were  chosen.  I mention  this  to 
show  that  we  did  not  determine  that  the  excision  was  expurgation, 
and  not  division.  Indeed,  the  measure  would  seem  to  have  been  as 
decisively  kevolctionaey  as  would  be  an  exclusion  of  particular 
States  from  the  Federal  Union  for  the  adoption  of  an  anti-republican 
form  of  governmc  nt.  The  excluded  synods,  gathering  to  themselves 


POSITION  OF  THE  CHURCH  BEFORE  DIVISION.  51 


trines  of  the  one  great  body  became  the  doctrines 
of  both ; the  history  of  the  one  was  the  history  of 
both ; the  names  that  bad  given  lustre  to  the  Presby- 
terian  denomination  in  this  land  became  names 
common  to  the  history  of  both;  the  influence  which 
the  Presbyterian  church  had  exerted  in  the  promotion 
of  education,  liberty,  and  learning,  in  the  founding 
of  colleges,  seminaries,  and  schools,  in  the  establish- 
ment of  American  freedom,  in  planting  churches  in 
the  wilderness,  and  in  sending  the  gospel  to  heathen 
tribes,  became  the  common  inheritance  of  both. 
These  things  could  not  be  divided.  They  could 
not  be  appropriated,  in  whole  or  in  part,  exclusively 
by  either  of  the  two  great  branches  of  the  church. 
Property  could  be  appropriated  by  one  of  the  par- 
ties ; and  it  was.  Seminaries  of  learning,  richly 


the  disaffected  in  other  quarters  of  the  church,  formed  themselves  into 

!a  distinct  body,  governed  by  a supreme  judicatory,  so  like  its  fellow  as 
to  pass  for  its  twin-brother,  and  even  to  lay  claim  to  the  succession. 
That  the  Old-school  party  succeeded  to  the  privileges  and  property 
of  the  Assembly  was  not  because  it  was  more  Presbyterian  than  the  other, 
but  because  it  was  stbonger  ; for,  had  it  been  the  weaker,  it  would 
have  been  the  party  excluded,  and  the  New-school  party,  exercising 
the  government  as  it  then  had  done,  would  have  succeeded  in  its  stead  ; 
and  thus  the  doctrine  pressed  upon  us  would  have  made  title  to  church- 
property  the  sport  of  accident.  In  that  event,  an  attempt  to  deprive 
the  Old-school  congregations  of  their  churches,  for  an  act  of  the 
majority  in  withdrawing  from  the  jurisdiction  of  the  Assembly,  would 
have  loaded  the  New-school  party  with  such  a weight  of  popular  odium 
as  would  have  sunk  it.  Here  then  was  the  original  mass  divided  into 
two  parts  of  nearly  equal  magnitude  and  similar  structure  ; and  what  was 
a congregation  in  the  predicament  of  the  one  before  us  to  do  ? It 
surely  was  not  bound  to  follow  the  party  which  was  successful  in  the 
conflict  merely  because  superiority  of  numbers  had  given  it  the  vic- 
tory.”— 1 Watts  and  Sergeant's  Reports,  p.  9r  per  Gibson,  in  deliver- 
ing the  opinion  of  the  court,  p.  38. 


52 


THE  CHURCH  AND  SLAVERY. 


endowed  by  the  common  toils  and  sacrifices  of  the 
whole  church,  could  he  appropriated  by  one  of  the 
parties ; and  they  were.  Professorships,  scholar- 
ships, libraries,  edifices  reared  for  sacred  learning, 
and  funds  collected  for  the  common  use  of  the  whole 
church,  could  thus  be  diverted  from  -their  original 
purpose  and  be  made  to  subserve  the  interests  of 
a part ; and  they  were  thus  diverted.  But  it  was 
not  thus  with  the  ‘ prestige'  of  the  Presbyterian 
name ; not  thus  with  the  recorded  virtues  of  the 
earlier  labourers  in  the  ministry;  not  thus  with  the 
influence  that  had  gone  out  from  the  schools  and 
colleges  founded  for  the  use  of  the  common  church ; 
not  thus  with  the  history  of  the  revivals  of  religion 
with  which  God  had  blessed  the  earlier  labourers  in 
the  great  denomination.  Whatever  there  was  or  is 
in  the  fame  of  the  Tennents,  of  Davies,  of  Wither- 
spoon, that  has  contributed  to  promote  sound  learn- 
ing and  pure  religion,  or  to  make  the  church  re- 
spected at  home  and  honoured  abroad,  pertained 
alike  to  both.  PTp  to  the  year  1838,  the  men  who  have 
presided  over  the  General  Assembly  of  the  church 
belong  to  both  divisions  of  the  church;  and  they 
who  stand  by  the  graves  of  the  Tennents,  of  Davies, 
or  of  Witherspoon,  be  they  Old  or  hTew-scliool,  have 
a common  interest  in  their  honoured  names,  and  in 
the  work  which  they  did  for  promoting  the  cause 
of  religion  in  the  land.  Property,  though  held  in 
trust  for  common  sacred  uses,  may  be  appropriated  to 
the  purposes  of  a party,  but  the  fame  of  a common 
ancestry  belongs  to  all ; and,  whatever  disposition  there 
might  be  to  appropriate  that  also,  God  has  so  con- 
structed society  that  that  is  incapable  of  being  plun- 


POSITION  OP  THE  CHURCH  BEFORE  DIVISION.  53 


dered  or  of  being  made  to  subserve  the  ends  of 
schism,  injustice,  or  revolution. 

As  a part  of  this  rich  inheritance,  the  ‘ Yew-school’ 
portion  of  the  Presbyterian  church  received,  in  com- 
mon with  the  division  now  called  the  ‘Old-school,’ 
the  recorded  testimonies  of  the  church  on  the  sub- 
ject of  slavery.  Up  to  the  time  of  the  division  in 
1838,  the  ‘brew-school’  body  is  to  be  regarded  as 
holding  the  same  sentiment  as  the  ‘Old,’ — the  com- 
mon sentiment  of  the  whole  church.  Prom  that 
time  the  two  branches  into  which  the  whole  church 
was  divided  have  taken  each  their  own  position 
before  the  world.  The  one  has  endeavoured  to  carry 
out,  by  a proper  application  to  the  subject,  the  prin- 
ciples avowed  before  by  the  whole  body  and  which 
were  the  common  inheritance  of  both;  the  other 
has  endeavoured  to  arrest  the  progress  of  opinion,  to 
check  all  advances,  to  avoid  all  the  proper  applica-' 
tion  of  those  principles ; and,  so  far  as  appears,  to 
make  slavery  a permanent  institution  in  the  church. 
It  is  proper,  therefore,  now  to  inquire  what  was  the 
position  of  the  Presbyterian  church  before  the  divi- 
sion, on  the  subject. 

At  a very  early  period  in  the  history  of  this  coun- 
try the  attention  of  the  Presbyterian  church  was 
directed  to  the  subject  of  slavery,  and  the  firm  con- 
viction of  that  church  in  regard  to  the  evil  of  the 
system,  and  the  desirableness  of  universal  emancipa- 
tion, was  expressed  without  any  ambiguity. 

Thus,  before  the  General  Assembly  was  consti- 
tuted, the  Synod  of  blew  York  and  Philadelphia, 
in  the  year  1787,  adopted  the  following  resolu- 
tions:— 

D 


54 


THE  CHURCH  AND  SLAVERY. 


“The  Synod  of  New  York  and  Philadelphia  do  highly 
approve  of  the  general  principles,  in  favour  of  universal 
liberty,  that  prevail  in  America,  and  of  the  interest  which 
many  of  the  States  have  taken  in  promoting  the  abolition  of 
slavery;  yet,  inasmuch  as  men,  introduced  from  a servile  state 
to  a participation  of  all  the  privileges  of  civil  society  without 
a proper  education  and  without  previous  habits  of  industry, 
may  he,  in  many  respects,  dangerous  to  the  community : 
Therefore,  they  earnestly  recommend  it  to  all  the  members 
belonging  to  their  communion  to  give  those  persons  who  are 
at  present  held  in  servitude  such  good  education  as  may  pre- 
pare them  for  the  better  enjoyment  of  freedom.  And  they, 
moreover,  recommend  that  masters,  whenever  they  find  ser- 
vants disposed  to  make  a proper  improvement  of  the  privilege, 
would  give  them  some  share  of  property  to  begin  with,  or  grant 
them  sufficient  time  and  sufficient  means  of  procuring  by  indus- 
try their  own  liberty  at  a moderate  rate ; that  they  may  thereby 
be  brought  into  society  with  those  habits  of  industry  that  may 
render  them  useful  citizens : — and,  finally,  they  recommend 
it  to  all  the  people  under  their  care  to  use  the  most  prudent 
measures,  consistent  with  the  interest  and  the  state  of  civil 
society  in  the  parts  where  they  live,  to  procure,  eventually, 
the  final  abolition  of  slavery  in  America.” 

In  tlie  year  1818,  the  General  Assembly  adopted 
the  following  remarkable  and  well-known  resolu- 
tions with  entire  unanimity  : — 

“The  General  Assembly  of  the  Presbyterian  church,  having 
taken  into  consideration  the  subject  of  slavery,  think  proper 
to  make  known  their  sentiments  upon  it  to  the  churches  and 
people  under  their  care. 

“We  consider  the  voluntary  enslaving  of  one  part  of  the 
human  race  by  another  as  a gross  violation  of  the  most  precious 
and  sacred  rights  of  human  nature,  as  utterly  inconsistent  with 
the  law  of  God  which  requires  us  to  love  our  neighbour  as 


POSITION  OF  THE  CHURCH  BEFORE  DIVISION.  55 

ourselves,  and  as  totally  irreconcilable  with  tbe  spirit  and 
principles  of  the  gospel  of  Christ,  which  enjoin  that  ‘ all 
things  whatsoever  ye  would  that  men  should  do  to  you,  do  ye 
even  so  to  them.’  Slavery  creates  a paradox  in  the  moral 
system;  it  exhibits  rational,  accountable,  and  immortal  beings 
in  such  circumstances  as  scarcely  to  leave  them  the  power  of 
moral  action.  It  exhibits  them  as  dependent  on  the  will  of 
others  whether  they  shall  receive  religious  instruction;  whether 
they  shall  know  and  worship  the  true  God ; whether  they  shall 
enjoy  the  ordinances  of  the  gospel ; whether  they  shall  per- 
form the  duties  and  cherish  the  endearments  of  husbands  and 
wives,  parents  and  children,  neighbours  and  friends ; whether 
they  shall  preserve  their  chastity  and  purity,  or  regard  the 
dictates  of  justice  and  humanity.  Such  are  some  of  the  con- 
sequences of  slavery, — consequences  not  imaginary,  but  which 
connect  themselves  with  its  very  existence.  The  evils  to  which 
the  slave  is  always  exposed  often  take  place  in  fact  and  in 
their  very  worst  degree  and  form ; and  where  all  of  them  do 
not  take  place,  as  we  rejoice  to  say  that  in  many  instances, 
through  the  influence  of  the  principles  of  humanity  and  reli- 
gion on  the  minds  of  masters,  they  do  not,  still,  the  slave  is 
deprived  of  his  natural  right,  degraded  as  a human  being,  and 
exposed  to  the  danger  of  passing  into  the  hands  of  a master 
who  may  inflict  upon  him  all  the  hardships  and  injuries  which 
inhumanity  and  avarice  may  suggest. 

“From  this  view  of  the  consequences,  resulting  from 
the  practice  into  which  Christian  people  have  most  incon- 
sistently fallen,  of  enslaving  a portion  of  their  brethren  of 
mankind, — for  'God  hath  made  of  one  blood  all  nations  of 
men  to  dwell  on  the  face  of  the  earth,’ — it  is  manifestly  the 
duty  of  all  Christians  who  enjoy  the  light  of  the  present  day, 
when  the  inconsistency  of  slavery,  both  with  the  dictates  of 
humanity  and  religion,  has  been  demonstrated,  and  is  gene- 
rally seen  and  acknowledged,  to  use  their  honest,  earnest,  and 
unwearied  endeavours  to  correct  the  errors  of  former  times, 


56 


THE  CHURCH  AND  SLAVERY. 


and  as  speedily  as  possible  to  efface  this  blot  on  our  holy  reli- 
gion, and  to  obtain  the  complete  abolition  of  slavery  through-  [ 
out  Christendom,  and  if  possible  throughout  the  world, 
z “We  rejoice  that  the  church  to  which  we  belong  com- 
menced, as  early  as  any  other  in  this  country,  the  good  work 
of  endeavouring  to  put  an  end  to  slavery,  and  that  in  the  j 
same  work  many  of  its  members  have  ever  since  been,  and  :: 
now  are,  among  the  most  active,  vigorous,  and  efficient  labour- 
^ ers.  We  do,  indeed,  tenderly  sympathize  with  those  portions  j 1 
of  our  church  and  our  country  where  the  evil  of  slavery  has  F 
been  entailed  upon  them ; where  a great,  and  the  most  vir-  ■ 1 
tuous,  part  of  the  community  abhor  slavery,  and  wish  its  ex-  : t( 
termination  as  sincerely  as  any  others ; but  where  the  number  j (1 
of  slaves,  their  ignorance,  and  their  vicious  habits  generally, , \ 
render  an  immediate  and  universal  emancipation  inconsistent  li 
alike  with  the  safety  and  happiness  of  the  master  and  the  slave.  || 
With  those  who  are  thus  circumstanced,  we  repeat  that  we  j 
tenderly  sympathize.  At  the  same  time,  we  earnestly  exhort  / . 
them  to  continue,  and,  if  possible,  to  increase,  their  exertions  ; 

fll 

TO  EFFECT  A TOTAL  ABOLITION  OF  SLAVERY.  We  exhort  them  I , 
to  suffer  no  greater  delay  to  take  place  in  this  most  interesting  j 
concern  than  a regard  to  the  public  welfare  truly  and  indis-  \ j 
pcnsahly  demands.  J>( 

f “ The  manifest  violation  or  disregard  of  the  injunction  here  ' ,l 
given , in  its  true  spirit  and  intention,  ought  to  he  considered  1 
. as  just  ground  for  the  discipline  and  censures  of  the  church.  S 
■ And  if  it  shall  ever  happen  that  a Christian  professor,  in  our  ! 
communion,  shall  sell  a slave  who  is  also  in  communion  and  j j 
good  standing  with  our  church,  contrary  to  his  or  her  will  and  j 
inclination,  it  ought  immediately  to  claim  the  particular  atten-  j | 
tion  of  the  proper  church  judicature ; and,  unless  there  he  such  ( 
peculiar  circumstances  attending  the  case  as  can  hut  seldom  j | 
happen,  it  ought  to  he  followed,  without  delay , hy  a suspension 
of  the  offender  from  all  the  privileges  of  the  church  till  he  repent 
and  make  all  the  reparation  in  his  power  to  the  injured  party  A 


POSITION  OF  THE  CHURCH  BEFORE  DIVISION.  57 


Respecting  this  document,  as  showing  what  is  the 
real  position  of  the  Presbyterian  church  on  the  sub- 
ject of  slavery,  I make  the  following  remarks : — 

1.  It  was  quite  in  accordance  with  the  prevalent 
conviction  at  that  time  in  regard  to  slavery.  The 
language  employed  is  perhaps  stronger  than  that 
which  was  commonly  used ; but  the  general  senti- 
ment is  to  be  regarded  as  in  accordance  with  the 
prevailing  opinion  of  the  time.  So  far  as  appears, 
the  document  had  the  unanimous  approval  of  the 
committee  who  reported  it ; and  it  is  expressly  stated 
I (Minutes,  p.  28)  that  it  was  ‘ unanimously  adopted’ 
by  the  Assembly.  It  does  not  appear  even  to 
have  excited  any  opposition  in  debate ; nor  is 
there  any  evidence  that  the  sentiments  embodied 
in  the  paper  gave  rise  to  any  discussion.  There  is 
no  evidence  that  it  met  with  any  opposition  from 
any  part  of  the  church  after  the  adjournment  of  the 
I Assembly ; but  it  seems  to  have  been  as  unanimously 
i acquiesced  in  by  the  church  at  large  as  it  had  been 
by  the  Assembly.  Ho  presbytery  or  synod  took 
I action  against  it;  no  church  uttered  a word  of 
remonstrance.  It  was  received  as  expressing  the 
settled  convictions  of  the  church  on  the  subject;  it 
was  recorded  in  the  minutes  of  the  Assembly  as  a 
document  too  important  to  be  disposed  of  by  merely 
placing  it  on  tile  ; it  was  subsequently  published  in 
the  ‘Digest’  of  the  Assembly  as  among  the  docu- 
ments most  important  to  be  preserved  and  diffused 
through  the  church;  it  has  never  been  changed  or 
modified,  in  a period  of  nearly  forty  years,  either  by 
the  church  when  united  or  by  either  body  since  the 
division.  It  went  forth  to  the  world  as  expressing 


58 


THE  CHURCH  AND  SLAVERY. 


the  unanimous  conviction  of  the  North  and  the  South 
as  represented  in  the  Assembly  on  the  subject,  and 
with  all  the  influence  which  could  be  given  to  a 
document  from  the  name  of  the  chairman  of  the 
committee  who  drafted  it,  and  who,  and  for  a quar- 
ter of  a century  afterward,  exerted  more  influence 
in  the  Presbyterian  church  than  any  other  man  then 
living.  It  is  the  calm,  deliberate,  unanimous  senti- 
ment of  a grave  body  of  Christian  men  representing 
the  North  and  the  South,  and  uttering  a decided  s 
Christian  conviction  on  the  subject  at  a time  when  Y 
men  had  not  learned  to  apologize  for  the  evil,  or  to  a 
dilute  and  weaken  a testimony  against  it  by  great  „ 
zeal  for  the  ‘Union,’  and  by  endeavouring  to  \ 
make  a merit  of  ‘conservatism.’  B 

2.  These  resolutions  put  the  Presbyterian  church  „ 
on  an  elevated  and  honourable  position  in  regard  to  j 
the  evil  of  slavery.  It  was  a position  then  unoccu-  c 
pied  by  any  other  denomination  of  Christians  except  1 e 
the  society  of  Friends  ; and,  in  respect  to  the  clear-  s 
ness  and  firmness  of  the  expressions  respecting  the  ] 
evils  of  slavery,  it  was  not  surpassed  by  any  of  the  e: 
declarations  which  had  ever  issued  from  that  body. 

It  is  claimed  in  the  very  resolutions  themselves,  as  a ,, 
matter  of  felicitation,  that  the  Presbyterian  church  { 
had  been  among  the  foremost  in  bearing  its  testi- 
mony against  slavery  and  in  taking  measures  which  K 
contemplated  its  entire  abolition.  Thus,  the  com-  u 
mittee  say,  “We  rejoice  that  the  church  to  which  we  j e< 
belong  commenced,  as  early  as  any  other  in  the  country,  f( 
the  good  work  of  putting  an  end  to  slavery.”  It  ,, 
was  then  no  dishonour  to  be  regarded  as  first  in  the  : < 
work  of  universal  emancipation;  it  was  no  dis-  g 


POSITION  OF  THE  CHUKCHI  BEFORE  DIVISION.  59 


honour  to  institute  measures  contemplating  the  ulti- 
mate removal  of  slavery  from  the  land  and  world. 

3.  The  resolutions  of  the  Assembly  contemplated 
the  entire  removal  of  slavery,  and  are  such  as  would 
now  be  charged  with  radical  abolitionism.  There  is 
not  one  word  of  apology  for  the  system ; there  is  no 
attempt  made  to  show  that  it  is  a ‘ patriarchal  ’ 
institution ; there  is  no  appeal  to  the  Bible  as  origi- 
i nating  or  sustaining  it;  there  is  no  hint  that  the 
apostles  placed  the  relation  of  1 master  and  ser- 
vant’ on  the  same  basis  as  the  relation  of  parent 
and  child,  master  and  apprentice,  guardian  and 
‘ ward ; there  is  no  intimation  that  the  system  is  to 
be  perpetual  in  the  church  or  in  the  world ; there  is 
no  saving  clause  in  favour  of  the  relation  itself, 
while  the  abuses  of  the  system  only  are  attacked ; 

: there  is  the  most  decided,  absolute,  and  unqualified 
condemnation  of  the  system  itself,  as  evil,  and  only 
evil, — a system  fraught  with  nothing  but  evil, — a 
system  to  be  abolished  as  soon  as  it  could  be  done. 
Thus,  the  Assembly  says,  “We  regard  the  voluntary 
enslaving  of  one  part  of  the  human  race  by  another 
as  a gross  violation  of  the  most  •precious  and  sacred  rights 
, of  human  nature,  as  utterly  inconsistent  with  the  law  of 
! God,  and  as  totally  irreconcilable  with  the  spirit  and  prin- 
ciples of  the  gospel  of  Christ .”  Again,  they  say,  “It 
is  manifestly  the  duty  of  all  Christians  who  enjoy 
the  light  of  the  present  day,  to  use  their  honest, 
earnest,  and  unwearied  endeavours  as  speedily  as 
j possible  to  efface  this  blot  on  our  holy  religion,  and  to  ob- 
tain the  complete  abolition  of  slavery  throughout 
!'  Christendom , and,  if  possible,  throughout  the  world.” 
So,  again,  they  speak  of  their  desire  that  all  suitable 


60 


THE  CHURCH  AND  6LAVERY. 


exertiou  should  be  made  “to  effect  a total  aboli- 
tion of  slavery.”  So,  again,  they  speak  of  “ the  duly 
indisputably  incumbent  on  all  Christians  to  labour  for  its 
complete  extinction.” 

This  lauguage  looks  to  the  entire  extinction  of 
slavery — the  complete  emancipation  of  every  slave 
— as  the  end  to  he  contemplated ; and  the  purpose 
expressed  by  the  Assembly  could  not  he  carried  out 
except  by  universal  emancipation.  The  aim,  the 
tendency,  the  object,  is  abolitionism ; and  the  Assem- 
bly of  1818  was  to  all  intents  and  purposes  an  aboli- 
tion Assembly.  An  assemblage  of  men  in  the  Pres- 
byterian church,  or  in  any  other  church,  or  uncon- 
nected with  any  church,  which  should  now  adopt 
the  same  resolutions,  would  be  characterized  and 
would  be  extensively  denounced  as  an  abolition 
body;  and  if  perchance  there  were  members  in  such 
an  assemblage  from  the  slave-holding  States,  they 
would  regard  it  as  their  duty  to  protest  against  such 
doctrines ; to  write  soothing  letters  to  their  churches, 
expressing  their  dissent  from  these  doctrines,  and 
apologizing  for  their  remaining  in  connection  with 
a body  of  men  which  held  and  promulgated  such 
views.  In  neither  branch  of  the  Presbyterian 
church — perhaps  in  almost  no  other  church  in  the 
land — could  such  resolutions  now  be  carried  unani- 
mously, or  carried  at  all  without  solemn  protests  and 
warnings  against  the  exciting  and  disorganizing  ten- 
dencies of  such  doctrines.  Yet  these  are  the  solemn, 
recorded,  unrepealed,  and  unmodified  doctrines  of 
the  Presbyterian  church,  Old-school  and  Yew,  on  the 
subject  of  slavery.  These  sentiments  have  been  be- 
fore the  world  for  nearly  forty  years  as  the  doctrine 


POSITION  OP  THE  CHURCH  BEFORE  DIVISION.  61 


of  the  church  on  the  subject.  These  are  the  prin- 
ciples which  are  now  professedly  held  by  both 
branches  of  the  Presbyterian  church.  These,  till 
repealed,  constitute  a •proper  basis  for  any  action  on 
the  subject  of  slavery;  and  these  would  lead  to,  and 
would  justify,  a continued  agitation  of  the  subject 
until  the  conscience  of  the  church  should  he  so 
reached  as  wholly  to  detach  itself  from  all  con- 
nection with  the  system.  The  existence  of  slavery 
in  the  church -is  inconsistent  with  these  avowed 
principles ; and  consistency  in  either  body  will  never 
he  secured  until  these  principles  are  carried  out  by 
universal  emancipation. 

4.  According  to  the  principles  involved  in  these  \ 
papers  of  the  Assembly,  the  holding  of  slaves  is 
presumptive  evidence  of  a man’s  not  being  in  good 
standing  in  the  church.  That  is,  he  cannot  he  con- 
templated as  in  the  same  position  in  this  respect 
as  the  man  who  sustains  the  relation  of  parent  or 
husband,  or  as  the  master  of  an  apprentice.  There 
is  an  implied  censure — an  expression  of  condemna- 
tion— on  the  man  who  sustains  this  relation.  If  he 
is  to  be  regarded  as  in  good  standing, — as  acting  in 
that  relation  consistently  with  the  Christian  charac- 
ter,— it  is  for  him  to  make  out  the  case  by  showing 
that  he  sustains  this  relation  by  the  necessity  of  the 
case;  that  he  does  not  hold  his  slaves  as  property 
for  the  purpose  of  sale ; that  he  is  making  all  rea- 
sonable and  practicable  efforts  for  their  emancipa- 
tion ; that  he  contemplates  their  freedom,  and  that 
he  is  willing  to  avail  himself  of  any  practicable 
method  of  promoting  it.  A man  who  sustains  the 
relation  of  parent,  or  husband,  or  master  of  an 


/ 


62 


THE  CHURCH  AND  SLAVERY. 


apprentice,  is,  so  far  as  tliese  relations  are  con- 
cerned, presumed  to  be  in  good  standing  in  the 
church.  There  is,  there  can  he,  no  presumption 
against  it  from  this  relation.  In  these  resolutions 
of  the  Assembly  there  is  no  denunciation  of  the 
evils  of  those  relations;  no  implication  that  there 
are  any  evils  in  those  relations;  no  exhortation  to 
hrin 2:  those  relations  to  an  end.  But  the  reference 
to  slavery  is  of  an  entirely  different  character.  How 
can  he  he  regarded  as  in  good  standing  in  the 
church,  in  the  same  sense  as  in  these  relations,  who 
is  acting  under  a system,  and  is  a participator  in  and 
a practical  supporter  of  a system,  which  is  declared 
to  be  “ a gross  violation  of  the  most  precious  and  sacred 
rights  of  human  nature,  as  utterly  inconsistent  with  the  law 
of  God , and  as  totally  irreconcilable  with  the  spirit  and 
principles  of  the  gospel  of  Christ ”f  Suppose  these  things 
to  he  affirmed  of  a man  in  any  other  respect:  suppose 
that  in  reference  to  his  commercial  employments,  or 
his  profession,  or  his  mode  of  living,  or  his  domestic 
relations,  it  were  affirmed  of  him  that  he  was  habit- 
ually acting  in  a way  which  was  “ a gross  violation  of 
the  most  precious  and  sacred  rights  of  human  nature, 
which  was  utterly  inconsistent  with  the  law  of  God, 
and  which  was  totally  irreconcilable  with  the  spirit 
and  principles  of  the  gospel  of  Christ,”  assuredly  his 
good  standing  in  the  church  would  not  be  a thing  to 
be  assumed  as  unquestioned  as  if  this  were  of  course 
consistent  with  the  Christian  character,  but  as  a thing 
to  be  made  out,  if  it  could  be,  by  denying  the  truth  of 
this  accusation,  or  by  showing  that  the  conduct 
charged  on  him,  in  the  circumstances  of  the  case,  was 
so  necessary  as  to  make  it  consistent  with  the  Christian 


POSITION  OF  THE  CHURCH  BEFORE  DIVISION.  63 

name, — if  that  could  he  done.  But  suppose  that  he 
contemplated  this  as  a permanent  and  established 
course  of  life:  would  the  presumption  be  that  his 
standing  in  the  church  was  such  that  it  could  not 
with  propriety  he  called  in  question,  or  would  it  he 
otherwise  ? 

We  are  led  to  the  same  view  of  the  matter  by  the 
statement  in  these  resolutions,  that  “it  is  mani- 
festly the  duty  of  all  Christians  who  enjoy  the  light 
of  the  present  day,  when  the  inconsistency  of  sla- 
very both  with  the  dictates  of  humanity  and  reli- 
gion has  been  demonstrated,  and  is  generally  seen 
and  acknowledged,  to  use  their  honest,  earnest,  and 
unwearied  endeavours  as  speedily  as  possible  to  efface 
this  blot  on  our  holy  religion , and  to  obtain  the  complete 
abolition  of  slavery  throughout  Christendom , and , if  pos- 
sible, throughout  the  world.”  Can  it  he  supposed  that 
a man  who  did  not  make  this  effort, — who  intended 
to  maintain  a course  of  life  which  was  declared  to 
be  “irreconcilable  with  the  spirit  and  principles  of 
the  gospel  of  Christ,” — who  intended  to  do  all  that 
he  could  to  perpetuate  a relation  which  was  declared 
to  he  a “blot  on  our  holy  religion,” — or  who  in  his 
own  mind  placed  such  a relation  on  the  same  basis 
as  that  of  parent  and  child,  master  and  apprentice, 
and  ruler  and  subject, — was  to  he  regarded  as  pre- 
sumptively in  good  standing  in  the  church?  What 
kind  of  a church  would  that  he  which  should  admit 
such  a principle  as  this?  Who  would  wish  to  join 
it?  Who  would  deem  himself  honoured  by  a con- 
nection with  it  ? And  how  far  would  such  a church 
differ  from  a horde  of  banditti  or  an  association  of 
gamblers  or  pirates?  Of  such  an  association  what 


64 


THE  CHURCH,  AND  SLAVERY. 


/ 

-f 

\ 


more  could  be  said  than  was  said  by  tbe  Assembly 
of  1818  of  slavery  ? And  can  it  be  believed  that  tbe 
Assembly  which  adopted  these  resolutions,  and  tbe 
Assemblies  which  have  since  given  their  sanction  to 
them,  meant  to  teach  that  a man  who,  of  design  and 
purpose,  lent  his  own  active  co-operation  to  per- 
petuate a system  which  has  been  demonstrated  and 
is  generally  seen  and  acknowledged  to  be  ‘incon- 
sistent both  with  the  dictates  of  humanity  and  reli- 
gion,’ and  which  is  ‘•a  blot  on  our  holy  religion ,’  to  be 
regarded  as  in  good  and  regular  standing  in  the 
church  of  Christ? 

5.  It  is  clear,  from  these  resolutions,  that,  in  the 
apprehension  of  that  Assembly,  slave-bolding  may  be- 
come a proper  subject  of  discipline  in  the  church. 
Thus,  the  resolutions  affirm  that,  “if  it  shall  ever 
happen  that  a Christian  professor,  in  our  communion, 
shall  sell  a slave  who  is  also  in  communion  and  good 
standing  in  our  church,  contrary  to  his  or  her  will 
and  inclination,  it  ought  immediately  to  claim  the 
particular  attention  of  the  proper  church  judicature; 
and,  unless  there  be  such  peculiar  circumstances  at- 
tending the  case  as  can  but  seldom  happen,  it  ought 
to  be  followed,  without  delay,  by  a suspension  of 
the  offender  from  all  the  privileges  of  the  church  till 
he  repent  and  make  all  the  reparation  in  his  power 
to  the  injured  party.”*  It  is,  indeed,  to  be  regretted 
that  the  Assembly  did  not  include  every  case  of  sell- 
ing a slave,  whether  a member  of  the  church  or  not, 
and  that  a distinction  should  have  been  even  implied 
in  regard  to  those  who  are  and  those  who  are  not 


* Minutes  of  the  Assembly  of  1818,  p.  33. 


POSITION  OP  THE  CHURCH  BEFORE  DIVISION.  65 

members  of  the  church, — as  if  that  might  be  proper 
treatment  toward  one  which  would  be  sin  against 
the  other;  but,  still,  the  declaration  is  explicit  that 
an  act  which  is  not  uncommon  in  all  slave  States, 
and  which  may  occur  under  the  system  anywhere,  is 
a proper  subject  for  discipline  in  the  church,  and 
should  exclude  from  its  communion.  So  the  As- 
sembly says,  “ The  manifest  violation  or  disregard 
of  the  injunction  here  given” — the  injunction  to  se- 
cure the  kind  ‘treatment  of  slaves,’  forbidding  the 
‘separation  of  husband  and  wife,’  and  ‘selling 
slaves  to  those  who  will  deprive  them  of  the  bless- 
ings of  the  gospel,  or  transport  them  to  places  where 
the  gospel  is  not  proclaimed,  or  where  it  is  forbidden 
to  slaves  to  attend  upon  its  institutions’ — “ought  to 
be  considered  just  ground  for  the  discipline  and 
censures  of  the  church  (p.  33.)  And,  moreover,  is 
it  not  fairly  implied,  in  these  resolutions  of  the  As- 
sembly, that  the  act  of  slave-holding,  unless  it  can 
be  made  out  to  be  a case  of  necessity  or  humanity, 
may  properly  be  regarded  as  a subject  of  discipline 
in  the  church  ? Can  any  man  doubt  that  to  pursue 
systematically  and  voluntarily  any  course  of  life,  or 
to  engage  in  any  business,  or  to  sustain  any  relation, 
either  of  which  is  ‘ a gross  violation  of  the  most  pre- 
cious and  sacred  rights  of  human  nature,  which  is 
utterly  inconsistent  with  the  law  of  G-od,  which  is 
totally  irreconcilable  with  the  spirit  and  principles 
of  the  gospel  of  Christ,  and  which  is  a blot  on  our 
holy  religion,’  should  subject  an  offender  to  the  dis- 
cipline of  the  church?  "What  are  proper  subjects  of 
discipline,  if  these  things  are  not?  "Where  is  the 
line  to  be  drawn,  if  conduct  such  as  this  is  not  to  be 


66 


THE  CnURCn  AND  SLAVERY. 


classed  with  ‘ offences’  ? What  may  not  exempt  a 
man  from  the  censures  of  the  church,  and  from  the 
exercise  of  its  discipline,  if  such  a course  of  life  is  to 
be  regarded  as  exempt? 

Such  are  some  of  the  things  implied  in  this  re- 
markable act  of  the  Assembly  of  the  Presbyterian 
church.  These  resolutions  have  never  been  repealed 
by  any  act  of  the  entire  church  when  united,  or  by 
any  act  of  either  of  the  branches  of  the  church  since 
the  division.  Their  propriety  has  never,  by  any 
public  act,  been  called  in  question.  They  stand 
upon  the  records  of  the  Presbyterian  church ; they 
have  been  published  in  the  ‘Digests’  containing 
documents  regarded  as  of  peculiar  value;  they  have 
been  sent  abroad  to  the  world ; they  committed  the 
Presbyterian  church  to  a well-defined  course  of 
policy  and  action.  They  belong,  as  the  common 
inheritance,  to  both  branches  of  the  church. 
Whatever  merit  they  may  claim  belongs  to  both 
those  branches ; whatever  obloquy  they  may  be  sup- 
posed to  deserve  belongs  to  one  as  much  as  to  the 
other.  Both  branches  of  the  church  are  committed 
to  these  views,  and  to  whatever  course  of  policy 
they  may  legitimately  lead  on  this  great  subject. 


POSITION  OP  THE  NEW-SCHOOL  CHURCH. 


67 


CHAPTER  Y. 

THE  POSITION  OP  THE  ‘NEW-SCHOOL’  OR  ‘CONSTITU- 
TIONAL’ PRESBYTERIAN  CHURCH  ON  THE  SUBJECT  OP 

SLAVERY. 

It  is  not  my  design  to  inquire  whether  the  ‘ Old- 
school’  have  or  have  not  been  true  to  the  resolu- 
tions of  the  Act  of  Assembly  of  1818,  and  have 
taken  the  position  before  the  world  to  which  those 
resolutions  would  prompt ; nor  is  it  my  design  to  in- 
quire whether  the  state  of  feeling  in  that  branch  of 
the  church  is  of  such  a nature  that  those  resolutions 
could  now  he  adopted,  or  of  such  a nature  that  they 
would  he  a fair  exponent  of  the  views  entertained 
in  that  branch  of  the  church.  With  all  kindness  of 
feeling  toward  that  denomination  of  Christians,  it 
must  be  regarded  by  any  reflecting  man  as  a subject 
of  felicitation  that  he  is  not  called  on  to  vindicate 
the  course  pursued  by  that  body  on  many  other  sub- 
jects than  that  of  slavery,  and  that  he  is  in  circum- 
stances to  make  him  in  no  wise  responsible  for  many 
of  their  public  acts.  How  long  those  resolutions 
shall  he  suffered  to  lie  unnoticed  in  their  minutes ; 
how  long  it  may  he  possible  to  stifle  the  feelings 
which,  it  is  to  he  hoped,  still  linger  in  some  portions 
of  that  body ; how  long  it  may  he  consistent  to  repress 
all  discussion  in  reference  to  evils  so  solemnly  de- 
nounced, and  which  have  in  no  wise  been  diminished 


68 


THE  CHURCH  AND  SLAVERY. 


since  the  adoption  of  these  resolutions ; how  long  it 
may  he  proper  for  a large  body  of  Christians  to 
slumber  over  this  stupendous  evil,  never  even  lifting 
a note  of  remonstrance  or  appeal  on  the  subject,  it 
is  for  them,  subject  to  their  responsibility  to  God,  to 
decide. 

Leaving  that  as  a matter  in  no  way  pertaining  to 
the  portion  of  the  church  which  they  have  separated 
from  themselves,  I propose  now  to  show  that  the 
action  of  the  ISTew-school  branch  of  the  church 
is  such  as  to  evince,  in  good  faith,  a purpose  to 
carry  out  those  resolutions,  and  to  secure,  by  all 
proper  and  constitutional  means,  the  end  contem- 
plated by  them ; — “ as  speedily  as  possible  to  efface 
this  blot  on  our  holy  religion,  and  to  obtain  the 
complete  abolition  of  slavery  throughout  Christen- 
dom, and,  if  possible,  throughout  the  world;”  or, 
in  other  words,  that  all  the  acts  of  that  body  on  the 
subject  are  hut  a development  of  the  principles  in- 
volved in  those  resolutions. 

In  reference  to  this,  and  as  showing  the  true  posi- 
tion of  the  ‘Hew-school’  Presbyterian  church  on  the 
subject,  I would  make  the  following  remarks: — 

1.  The  subject  has  been  most  freely  discussed  in 
the  Kew-school  General  Assembly.  ISTo  one  sub- 
ject, from  the  time  of  the  division  of  the  church  in 
1838,  has  been  so  frequently  before  the  Assembly; 
no  one  has  been  discussed  more  freely ; no  one  has 
called  forth  more  entirely  whatever  wisdom  there 
might  he  in  the  General  Assembly  to  lead  to  some 
satisfactory  result.  If  there  has  been  at  any  time, 
and  from  any  quarters,  a disposition  to  suppress  dis- 
cussion and  action,  it  has  been  resisted  by  a strong 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


69 


and  unambiguous  voice  of  the  church  demanding 
that  the  subject  should  not  be  suppressed;  if  in  any 
of  the  meetings  of  the  Assembly  from  that  time  to 
the  present  it  has  been  judged  not  proper  then  to 
discuss  this  subject,  that  course  has  been  taken,  not 
because  it  was  the  conviction  of  the  church  that  the 
subject  should  not  be  discussed,  but  either  because  at 
that  time  some  other  subject  seemed  more  particu- 
larly to  demand  the  attention  of  the  Assembly,  or 
because  it  was  not  apparent  that  any  other  step  could 
be  taken  in  advance  of  points  which  had  been  al- 
ready gained.  In  these  discussions,  continued  now 
for  nearly  twenty  years,  every  part  of  the  church  has 
been  fully  heard;  every  facility  has  been^given  for 
the  fullest  expression  of  opinion.  The  advocates  of 
slavery — of  whom  there  have  been  very  few — have 
been  heard  with  all  the  patience  that  they  could  de- 
sire; and  the  members  of  the  Assembly  who  have 
come  from  those  portions  of  the  church  where  sla- 
very prevails  have  heard  the  system  denounced,  and 
have  listened  to  arguments  to  prove  that  it  is  con- 
trary to  the  Bible  and  fraught  with  innumerable 
evils  to  the  bodies  and  souls  of  men,  with  a candour, 
a degree  of  patience,  and  a measure  of  Christian 
forbearance,  which  has  greatly  commended  them  to 
the  confidence  of  their  brethren ; which  has  shown 
that  they  were  not  insensible  to  the  evils  of  the  sys- 
tem; and  which  has  shown  that,  while  they  could 
not  agree  with  their  brethren  in  sentiment,  they 
could  not  be  surpassed  by  them  in  Christian  courtesy. 
The  great  principle  was  soon  thoroughly  settled  after 
the  division  of  the  church,  that,  in  the  Hew-school 
portion  of  that  body,  the  subject  of  slavery  might  be, 

E 


70 


TIXE  CHURCH  AND  SLAVERY. 


and  ought  to  be,  discussed.  At  a time  when  there 
was  every  possible  effort  made  to  keep  the  subject 
out  of  the  houses  of  Congress ; at  a time  when  it 
was,  in  fact,  excluded  from  nearly  every  other  eccle- 
siastical body  in  the  land, — the  Methodist  church 
being  almost  the  only  exception;  at  a time  when 
Episcopalians,  and  Baptists,  and  Old-school  Presby- 
terians, gloried  that  their  churches  were  kept  pru- 
dently and  conservatively  free  from  the  intrusion  of 
the  agitating  topic;  and  at  a time  when  not  a few 
of  the  ‘Old-school’  body  apparently  hoped  to  make 
‘capital’  from  the  agitation  of  this  subject  by  the 
portion  of  the  church  which  they  had  ‘ excluded,’  and 
when  they  watched  with  the  keen,  observing  eye  of 
prospective  gain  to  have  the  New-scliool  body  fall  to 
pieces  under  the  discussion,  and  when  they  hoped  to 
augment  their  own  strength  by  attracting  to  them- 
selves the  scattered  fragments  of  the  dissevered  body ; 
• — at  that  very  time,  and  in  view  of  all  these  perils, 
and  under  all  the  disadvantages  of  an  imperfect  or- 
ganization, the  example  has  been  set,  year  after  year, 
in  the  General  Assemblies  of  the  New-school,  of  a 
most  free,  full,  candid,  and  patient  discussion  of  this 
agitating  subject.  Not  a presbytery,  not  a church,  not 
a man,  as  far  as  is  known,  North  or  South,  has  left 
the  church  in  consequence  of  the  discussion;  and,  if 
they  who  from  without  have  watched  the  discussion 
with  the  interest  which  men  feel  who  are  encouraged 
to  hope  that  they  will  augment  their  own  numbers 
by  the  divisions  which  occur  in  other  bodies,  never 
has  there  been  an  instance  of  more  signal  disappoint- 
ment than  has  occurred  in  this  case.  I state  this, 
then,  in  relation  to  the  actual  position  of  the  New- 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


71 


school  body  on  this  subject,  that  it  is  a point  gained, 
and  is  not  to  be  receded  from,  that  the  subject  of 
slavery  may  he  discussed  in  the  church  to  any  ex- 
tent which  may  be  thought  desirable ; and  that,  in 
fact,  there  is  no  other  denomination  of  Christians  in 
the  land,  not  even  the  Congregational,  where-  the 
subject  has  been  so  freely  examined,  or  has  called 
forth  so  much  prayer  and  solicitude  as  to  the  course 
which  should  be  pursued  by  the  church.  In  this  re- 
spect— in  an  honest  effort  to  know  what  is  true  and 
right,  to  understand  the  real  bearings  of  the  sys- 
tem, to  ascertain  what  is  the  exact  power  of  the 
church  in  regard  to  the  system — the  Hew-school 
Presbyterian  church  is  in  advance  of  all  the  other 
churches  of  the  land.  It  has  freely  discussed  a sub- 
ject which  it  has  been  the  boasted  wisdom  of  others 
thus  far  to  exclude  from  their  councils ; it  has  frankly 
and  fearlessly  grappled  with  difficulties  which  they 
all  have  yet  to  meet. 

2.  It  is  true,  also,  in  regard  to  the  Hew-school 
Presbyterian  church,  that  in  all  the  discussions 
which  have  been  had  on  slavery,  and  in  all  the  reso- 
lutions which  have  been  adopted,  the  Act  of  1818 
has  neither  been  repealed,  nor  has  there  been  any 
attempt  to  repeal  it,  nor  has  the  propriety  of  the  sen- 
timents contained  in  it  ever  been  called  in  question. 
Hot  even  in  debate,  it  is  believed,  has  the  idea  ever 
been  advanced  that  the  resolutions  in  that  act  did  not, 
at  the  time  of  its  adoption,  fairly  represent  the  opi- 
nions of  the  whole  Presbyterian  church,  or  that,  since 
the  division,  they  did  not  fairly  express  the  views 
and  define  the  position  of  the  Hew-school  portion 
of  the  church  on  the  subject  of  slavery.  Those  reso- 


72 


THE  CHURCH  AND  SLAVERY. 


lutions  are  an  inherited  and  an  unrepealed  part  of 
the  declared  sentiments  of  the  Presbyterian  church ; 
and  any  action  which  would  be  a legitimate  carrying 
out  of  these  principles  must  be  regarded  as  unques- 
tionably proper. 

3.  The  course  pursued  in  the  Hew-school  portion 
of  the  church,  since  the  division,  has  been  hut  the 
proper  carrying  out  of  the  principles  involved  in 
these  resolutions,  and  has  been,  I may  perhaps  be 
able  to  show,  all  that  could  be  done,  as  yet,  under 
the  constitution  of  the  church.  To  show  this,  it 
may  he  proper  to  recall  the  successive  steps  in  the 
action  of  the  General  Assembly,  and  then  to  inquire 
whether  this  does  not  indicate  progress, — and,  under 
the  circumstances  of  the  case,  all  the  progress  which 
up  to  the  present  time  could  be  made  in  carrying 
out  the  resolutions  of  1818. 

In  1839 — the  year  after  the  division  of  the  church — 
the  General  Assembly  of  the  Kew-sehool  portion 
of  the  church,  after  a full  discussion  of  the  subject, 
adopted  the  following  resolution : — “Whereas,  cer- 
tain memorials  have  been  sent  up  to  this  Assembly 
from  several  presbyteries,  desiring  some  action  on 
the  subject  of  slavery ; and  whereas  these  memorials 
have  been  read  and  freely  discussed  by  this  body; 
and  whereas  this  Assembly  is  made  up  of  members 
from  different  portions  of  our  extended  country,  who 
honestly  differ  in  opinion  as  well  in  regard  to  the 
propriety  as  the  nature  of  the  ecclesiastical  action 
desired  in  the  case : therefore,  Resolved,  That  this 
Assembly  does  most  solemnly  refer  to  the  lower  judi- 
catories the  subject  of  slavery,  leaving  it  to  them  to 
take  such  order  thereon  as  in  their  judgment  will  he 


POSITION  OF  THE  NEW-SCHOOL  CHURCH.  73 

the  most  judicious  and  adapted  to  remove  the  evil.'" 
(Minutes  of  the  Assembly  for  1839,  p.  22.) 

The  following  things  are  to  he  noticed  in  regard 
to  this  resolution. 

(a)  It  indicates  an  early  purpose  on  the  part  of  the 
church  to  consider  the  subject  of  slavery.  But  one 
year  after  the  separation,  while  the  church  could  as 
yet  be  scarcely  regarded  as  organized,  with  all  the  per- 
plexities and  responsibilities  of  the  pending  law-suit 
with  the  other  portion  of  the  church,  with  all  that 
there  might  he  in  the  circumstances  of  the  church 
at  that  time  that  might  seem  to  make  it  expedient 
not  to  agitate  the  subject  of  slavery,  and  with  all  the 
predictions  that  an  agitation  of  the  subject  would 
again  rend  and  divide  the  church,  this  subject  was 
taken  up  as  one  of  the  most  important  that  had  a 
claim  on  the  attention  of  the  church,  and  in  such  a 
manner  as  to  indicate  a determined  purpose  to  as- 
sume a right  position  on  the  subject,  whatever  might 
be  the  consequences  to  the  church  itself. 

( b ) A course  was  pursued  which  was  strictly  Presby- 
terian and  strictly  proper.  It  was  to  refer  the  matter 
to  ‘the  lower  judicatories,’ — meaning  particularly, 
undoubtedly,  the  synods,  presbyteries,  and  sessions  in 
the  portion  of  our  country  where  slavery  exists.  It 
was  felt  that  the  matter  pertained  primarily  to  them ; 
that  the  proper  action  should  begin  with  them;  that 
the  subject  was  one  in  which  they  had  a special  inte- 
rest, and  which  it  was  supposed  they  would  be  best 
qualified  to  understand ; and  it  was  presumed  that 
they  would  take  such  ‘ action’  in  the  case  as  might 
prevent  the  necessity  of  bringing  the  matter  again 
before  the  General  Assembly,  or  make  it  a subject 


74 


THE  CHURCH  AND  SLAVERY. 


of  general  agitation  in  the  church.  But,  whatever 
might  he  the  result, — whatever  might  he  the  disposi- 
tion of  the  ‘ lower  judicatories’ — the  sessions,  presby- 
teries, and  synods — in  regard  to  the  matter, — it  was 
clearly  in  accordance  with  the  Constitution  of  the 
church,  and  with  Christian  propriety,  that  the  subject 
should  he  referred  to  them  in  the  first  instance,  in  order 
that  they  might  iu  a regular  and  constitutional  way 
endeavour  to  carry  out  the  principles  of  the  church  on 
the  subject,  and  devise  some  efficient  method  for  de- 
taching the  church  from  all  connection  with  slavery. 

(e)  The  subject  that  was  left  to  the  ‘lower  judica- 
tories’ was  perfectly  defined.  It  was,  in  the  words 
of  the  resolution,  to  “take  such  action  as,  in  their 
judgment,  would  he  most  judicious  and  best  adapted 
to  remove  the  evil.”  The  removal  of  the  evil — in  other 
words,  in  the  language  of  the  resolutions  of  1818, 
11  the  entire  abolition  of  slavery ” — was  the  end  contem- 
plated, and  the  only  end.  To  this  end,  and  this 
alone,  in  a proper  and  judicious  manner,  the  atten- 
tion of  the  ‘lower  judicatories’  was  directed.  There 
is  no  suggestion  that  the  institution  is  designed  to 
he  permanent;  no  intimation  that  it  is  a ‘patriarchal’ 
institution,  or  that  it  is  an  institution  that  is  in  any 
way  sanctioned  and  sustained  by  the  Bible;  no  hint 
that  it  is  on  the  same  level  as  the  relation  of  husband 
and  wife,  or  parent  and  child: — it  is  an  '■evil;  an 
evil  not  to  he  perpetuated,  but  ‘removed.’  This  was 
undoubtedly  the  view  of  the  Assembly  in  1839, — 
the  earliest  period  in  which  the  ISTew-school  Assembly 
could  act  on  the  subject,  or  in  which  it  could  declare 
the  views  of  the  church. 

In  the  General  Assembly  of  1840,  the  subject  of 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


75 


slavery  was  again  introduced,  and  occupied  a consi- 
derable part  of  four  days  of  the  session,  and  was  then, 
apparently  in  view  of  the  action  of  the  previous  As- 
sembly, and  the  difficulty  of  agreeing  on  any  new 
measure  better  adapted  to  “remove  the  evil,”  in- 
definitely postponed.  The  fact,  however,  that  the 
subject  occupied  so  large  a portion  of  the  time  of  the 
Assembly,  shows  that  it  was  one  which  excited  deep 
interest  in  the  church,  and  was  one  which  the  As- 
sembly was  not  disposed  to  exclude  from  solemn  and 
anxious  consideration. 

The  hTew-school  Assembly,  then  triennial,  met 
again  in  1843.  The  subject  again  occupied  the  at- 
tention of  the  Assembly  for  a considerable  part  of 
three  days  of  the  session.  After  a full  discussion, 
the  Assembly  adopted  the  following  resolution: — 
“Whereas,  there  is  in  this  Assembly  great  diversity 
of  opinion  as  to  the  proper  and  best  mode  of  action 
on  the  subject  of  slavery;  and  whereas,  in  such  cir- 
cumstances, any  expression  of  sentiment  would  carry 
with  it  but  little  weight,  as  it  would  be  passed  by  a 
small  majority  and  must  operate  to  produce  aliena- 
tion and  division ; and  whereas  the  Assembly  of  1839, 
with  great  unanimity,  referred  this  whole  subject  to 
the  lower  judicatories,  to  take  such  order  as  in  their 
judgment  might  be  adopted  to  remove  the  evil: 

“Resolved,  That  the  Assembly  do  not  think  it  for 
the  edification  of  the  church,  for  their  body  to  take 
any  action  on  the  subject.”  (Minutes  of  the  As- 
sembly for  1843,  pp.  18,  19.) 

It  is  necessary  to  remark  only  on  this  action  of  the 
Assembly, — 

(a)  That  the  fact  that  the  subject  was  again  so  fully 


76 


THE  CHURCH  AND  SLAVERY. 


discussed  shows  the  deep  interest  which  the  church 
took  in  the  subject. 

( b ) That  the  same  object  was  contemplated  which 
had  been  avowed  in  1818, — the  ‘ entire  abolition’  of 
slavery  in  the  church: — “ Such  order  as  in  their  judg- 
ment might  be  adapted  to  remove  the  evil ,” — not  the 
‘ evils’  of  slavery,  or  the  abuses  of  the  system,  but 
the  ‘ evil’  itself,  or  the  system  as  evil. 

(c)  This  judgment  of  the  Assembly  seems  to  have 
been  decided  and  harmonious:  as  no  one,  amidst  the 
diversity  of  views  about  the  proper  mode  of  reaching 
the  evil,  even  seems  to  have  called  in  question  the 
fact  that  it  was  an  evil,  and  an  evil  1 to  be  removed.’ 

The  General  Assembly  again  met  in  1846,  and 
took  still  more  decided  action  in  regard  to  slavery, 
showing  what  was  the  prevalent  feeling  on  the  subject 
in  the  church,  and  indicating  decided  progress  in  the 
development  of  the  principles  before  laid  down.  In 
that  year  they  adopted,  by  a vote  of  ninety-two  to 
twenty-nine,  the  following  important  paper : — 

“ 1.  The  system  of  slavery,  as  it  exists  in  these  United  States, 
viewed  either  in  the  laws  of  the  several  States  which  sanction 
it,  or  in  its  actual  operation  and  results  in  society,  is  intrinsi- 
cally an  unrighteous  and  oppressive  system,  and  is  opposed  to 
the  prescriptions  of  the  law  of  God,  to  the  spirit  and  precepts 
of  the  gospel,  and  to  the  best  interests  of  humanity. 

“2.  The  testimony  of  the  General  Assembly,  from  a.d.  1787 
to  1818,  inclusive,  has  condemned  it;  and  it  remains  still  the 
recorded  testimony  of  the  Presbyterian  church  of  these  United 
States  against  it,  from  which  we  do  not  recede. 

“3.  We  cannot  therefore  withhold  the  expression  of  our 
deep  regret  that  slavery  should  he  continued  and  countenanced 
by  any  of  the  members  of  our  churches;  and  we  do  earnestly 


POSITION  OF  THE  NEAT-SCHOOL  CHURCH.  77 


exhort  both  them,  and  the  churches  among  whom  it  exists,  to 
use  all  means  in  their  power  to  put  it  away  from  them.  Its 
perpetuation  among  them  cannot  fail  to  be  regarded  by  multi- 
tudes, influenced  by  their  example,  as  sanctioning  the  system 
portrayed  in  and  maintained  by  the  statutes  of  the  several 
slave-holding  States  wherein  they  dwell.  Nor  can  any  mere 
mitigation  of  its  severity,  prompted  by  the  humanity  and 
Christian  feelings  of  any  individuals  who  continue  to  hold 
their  fellow-men  in  such  bondage,  be  regarded  either  as  a tes- 
timony against  the  system,  or  as  in  the  least  degree  changing 
its  essential  character. 

“4.  But,  while  we  believe  that  many  evils,  incident  to  the 
system,  render  it  important  and  obligatory  to  bear  testimony 
against  it,  yet  would  we  not  undertake  to  determine  the  de- 
gree of  moral  turpitude  on  the  part  of  individuals  involved 
by  it.  This  will  doubtless  be  found  to  vary  in  the  sight  of 
God,  according  to  the  degree  of  light  and  other  circumstances 
pertaining  to  each.  In  view  of  all  the  embarrassments  and 
obstacles  in  the  way  of  emancipation  interposed  by  the  statutes 
of  the  slave-holding  States,  and  by  the  social  influence  affect- 
ing the  views  and  conduct  of  those  involved  in  it,  we  cannot 
pronounce  a judgment  of  general  and  promiscuous  condemna- 
tion, implying  that  destitution  of  Christian  principle  and  feel- 
ing which  should  exclude  from  the  table  of  the  Lord  all  who 
stand  in  the  legal  relation  of  masters  to  slaves,  or  justify  us 
in  withholding  our  ecclesiastical  and  Christian  fellowship  from 
them.  We  rather  sympathize  with  and  would  seek  to  succour 
them  in  their  embarrassments,  believing  that  separation  and 
secession  among  the  churches  and  their  members  are  not  the 
methods  that  God  approves  and  sanctions  for  the  reformation 
of  his  church. 

“ 5.  While,  therefore,  we  feel  bound  to  bear  our  testimony 
against  slavery,  and  to  exhort  our  beloved  brethren  to  remove 
it  from  them  as  speedily  as  possible,  by  all  appropriate  and 
available  means,  we  do  at  the  same  time  condemn  all  divisive 


THE  CHURCH  AND  SLAVERY. 


and  schismatical  measures  tending  to  destroy  the  unity  and 
disturb  the  peace  of  our  churches,  and  deprecate  the  spirit  of 
denunciation,  and  that  unfeeling  severity  which  would  cast 
from  the  fold  those  whom  we  are  rather  bound,  by  the  spirit 
of  the  gospel  and  the  obligations  of  our  covenant,  to  instruct, 
to  counsel,  exhort,  and  try  to  lead  in  the  ways  of  God,  and 
toward  whom,  even  though  they  may  err,  to  exercise  forbear- 
ance and  brotherly  love. 

“ 6.  As  a court  of  our  Lord  Jesus  Christ,  we  possess  no  legis- 
lative authority;  and  as  the  General  Assembly  of  the  Presby- 
terian Church,  we  possess  no  judiciary  authority.  We  have 
no  right  to  institute  and  prescribe  tests  of  Christian  character 
and  church-membership  not  recognised  and  sanctioned  in  the 
Sacred  Scriptures  and  in  our  standards,  by  which  we  have 
agreed  to  walk.  We  must,  therefore,  leave  this  matter  with 
the  sessions,  and  presbyteries,  and  synods, — the  judicatories 
to  whom  pertains  the  right  of  judgment, — to  act  in  the  ad- 
ministration of  discipline  as  they  may  judge  it  to  be  their 
duty,  constitutionally  subject  to  the  General  Assembly  only  in 
the  way  of  general  review  and  control.” 

Of  this  important  paper  it  seems  proper  to  make 
the  following  remarks. 

(a)  It  was  adopted  after  the  most  free  and  full  dis- 
cussion that  this  subject,  or  perhaps  any  other,  had 
ever  had  in  the  General  Assembly.  At  an  early 
period  of  the  session  of  the  Assembly  it  was  resolved, 
in  order  to  give  the  fullest  opportunity  for  an  expres- 
sion of  opinion,  that  the  roll  he  called,  “ that  each 
member  may  have  an  opportunity  of  expressing  his 
opinion  on  the  general  subject.”  (Minutes,  p.  15.) 
From  the  minutes  of  the  Assembly  it  appears  that 
the  subject  occupied  the  attention  of  the  Assembly, 
almost  to  the  exclusion  of  every  other  subject,  for 
twelve  sessions  of  the  Assembly  that  year,  and  they 


POSITION  OP  THE  NEW-SCHOOL  CHURCH.  79 

who  were  present  on  that  occasion  know  well  that 
the  most  ample  range  was  given  in  the  debate,  and 
that  the  most  free  opportunity  was  allowed  for  an 
expression  of  opinion.  There  has  been  no  ecclesias- 
tical meeting  in  our  country  where  the  subject  of 
slavery  has  received  so  full  a discussion,  or  where  so 
large  a portion  of  its  time  has  been  occupied  in  con- 
sidering the  subject.  It  is  probable,  indeed,  that  the 
subject  has  never  in  this  country  received  so  full  a 
discussion  as  it  did  in  that  Assembly.  It  will  be  re- 
membered, also,  that  though  an  earnest  it  was  not 
an  angry  discussion ; and  though,  of  course,  there 
was  diversity  of  opinion,  yet  there  was  no  rupture 
of  the  church,  or  alienation  of  feeling,  as  the  result 
of  the  discussion. 

( b ) The  resolutions  affirm  and  adopt  the  previous 
action  of  the  Assembly  as  expressing  the  views  then 
entertained  on  the  subject.  Particularly  the  resolu- 
tions affirm  that  the  “ testimony  of  the  General  As- 
sembly from  1787  to  1818  remains  still  the  recorded 
testimony  of  the  Presbyterian  church  in  these  United 
States  against  it,  from  which  we  do  not  recede." 

(c)  The  resolutions  of  the  Assembly  of  1846  are 
hut  a proper  Hevelogment  of  the.  principles  before  laid 
down  and  affirmed  by  the  Presbyterian  church. 
There  is  nothing,  it  is  presumed  it  will  be  admitted, 
in  those  resolutions  which  the  previous  action  of  the 
church  would  not  suggest,  or  to  which  that  action 
would  not  give  rise  if  the  principles  before  adopted 
were  properly  developed.  Indeed,  so  far  as  appears,, 
it  was  not  made  a ground  of  objection  to  these  reso- 
lutions that  they  did  not  fairly  coincide  with  the 
previous  positions  taken  by  the  Assembly  on  the 


80 


THE  CHURCH  AND  SLAVERY. 


subject.  In  neither  of  the  protests  recorded  against 
the  action  of  the  Assembly*  is  it  alleged  that  there 
was  any  departure  from  the  previous  action  of  the 
Presbyterian  church,  or  that  the  principles  before 
laid  down  had  not  been  fairly  carried  out  in  the  l 
paper  adopted  by  the  Assembly.  The  protests  are 
placed  wholly  on  different  grounds; — one  stating  two 
reasons  for  protesting,  to  wit:  first,  “because  they,' 
the  protestants,  think  it  inexpedient  that  the  Gene- 
ral Assembly  should  take  any  action  whatever  on 
the  subject  of  slavery, — the  General  Assembly  hav-  ' 
ing  at  its  last  session  expressed  such  an  opinion  as 
the  subject  merited;  and,  in  the  next  place,  because 
they  do  not  believe  that  slavery,  as  existing  in  the  i 
Southern  States,  is  forbidden  by  the  laws  of  God, 
and  the  principles  of  the  gospel  of  Jesus  Christ,  as 
revealed  in  his  Holy  Word;” — the  other  stating  that 
the  paper  adopted  by  the  Assembly,  in  the  opinion  , 
of  the  protestant,  “ teaches  that  in  every  case  some 
degree  of  moral  turpitude  attaches  to  every  one  who 
holds  a slave ; and  that  he  ought  to  be  regarded  and  i 
treated  as- a subject  of  discipline,  to  be  instructed, 
counselled,  and  exhorted  as  a delinquent.”  In  nei- 
ther case  is  exception  taken  because  the  action  of 
the  Assembly  was  supposed  to  be  contrary  to  any 
of  the  judgments  of  the  church  before  expressed. 

( d ) These  resolutions  of  the  Assembly,  like  all 
that  went  before,  speak  of  slavery  as  an  evil,  and 
look  to  its  final  and  complete  extinction  as  the  ob- 
ject to  be  contemplated  and  aimed  at.  They  are 


* There  were  two  protests,  one  signed  by  five  members  of  the  As-  i 
sembly,  the  other  by  only  one. 


POSITION  OP  THE  NEW-SCHOOL  CHURCH. 


81 


. in  the  line  of  tlie  acts  of  1818,  and,  like  these  acts,  aim 
at  the  entire  abolition  of  slavery,  and  in  no  respect 
place  slavery  on  the  same  level  with  the  relation 
of  husband  and  wife,  parent  and  child,  guardian 
and  ward.  Thus,  the  resolutions  of  the  Assembly 
. say,  “ The  system  of  slavery,  as  it  exists  in  these 
United  States,  viewed  either  in  the  laws  of  the  seve- 
ral States  which  sanction  it,  or  in  its  actual  operation 
and  results  in  society,  is  intrinsically  an  unright- 
eous and  oppressive  system. , and  is  opposed  to  the  pre- 
scriptions of  the  law  of  God,  to  the  spirit  and  pre- 
cepts of  the  gospel,  and  to  the  best  interests  of  hu- 
manity.” Thus,  they  say,  “We  cannot  withhold  the 
expression  of  our  deep  regret  that  slavery  should  be 
continued  and  countenanced  by  any  of  the  members  of  our 
churches , and  we  do  earnestly  expect  both  them,  and 
the  churches  among  whom  it  exists,  to  use  all  means 
in  their  power  to  put  it  away  prom  them.”  And,  sup- 
posing that  this  may  be  a proper  subject  of  disci- 
pline, they  add,  “As  a court  of  our  Lord  Jesus  Christ, 
we  possess  no  legislative  authority ; and  as  the  Ge- 
neral Assembly  of  the  Presbyterian  church,  we  pos- 
sess no  judiciary  authority.  "We  must,  therefore, 
leave  this  matter  with  the  sessions,  and  presbyteries, 
and  synods, — the  judicatories  to  whom  pertains  the 
right  of  judgment, — to  act  in  the  administration  of 
discipline  as  they  may  judge  to  be  their  duty,  consti- 
tutionally subject  to  the  Assembly  only  in  the  way 
of  general  review  and  control.” 

It  is  manifest  from  this  that  the  Assembly  re- 
garded the  fact  of  slave-holding  as  furnishing  primd 
| fade  a proper  ground  of  discipline;  and  the  whole 
spirit  of  the  resolutions  goes  to  show  that  if  it  was 


82 


THE  CHURCH  AND  SLAVERY. 


not , in  any  case,  a proper  subject  of  discipline,  it  was  i 
to  be  proved  in  that  particular  case  not  to  be,  and  not 
to  be  assumed  that  it  was  not.  Resolutions  like 
these  could  never  have  been  proposed  or  adopted  in  I 
reference  to  the  relations  of  husband  and  wife,  parent 
and  child,  guardian  and  ward ; and  it  is  clear  that 
between  those  relations  and  the  relations  of  slavery 
the  Assembly  saw  no  resemblance.  In  the  estima-  I 
tion  of  the  Assembly  the  relations  of  slavery  were 
not  to  be  perpetuated  as  desirable  in  society,  and  as 
consistent  with  the  spirit  of  the  gospel,  but  as  at  war 
with  both,  and  as  ‘•intrinsically  unrighteous  and  oppres- 
sive' in  all  its  bearings. 

In  1849  the  sentiments  of  the  Assembly  were  again 
expressed  in  a manner  not  less  decisive.  After  re- 
ferring the  subject  to  a committee,  and  after  a full 
consideration  of  the  subject,  the  Assembly  adopted 
a series  of  resolutions,  the  import  of  which  will  be 
seen  by  the  following  extracts : — 

“1.  Resolved,  That  we  reaffirm  the  sentiments  expressed 
by  the  Assembly  of  1815,  and  especially  in  the  following  quo- 
tations : — 

“‘The  General  Assembly  have  repeatedly  declared  their 
cordial  approbation  of  those  principles  of  civil  liberty  which 
seem  to  be  recognised  by  the  Federal  and  State  Governments 
in  the  United  States.  They  have  expressed  their  regret  that 
the  slavery  of  the  Africans  and  of  their  descendants  still  con- 
tinues in  so  many  places,  and  even  among  those  within  the 
pale  of  the  church,  and  have  urged  the  presbyteries  under 
/ their  care  to  adopt  such  measures  as  will  secure,  at  least  to  the 
rising  generation  of  slaves  within  the  bounds  of  the  church,  a 
religious  education,  that  they  may  be  prepared  for  the  exercise 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


83 


and  enjoyment  of  liberty,  when  God  in  bis  providence  may 
open  a door  for  their  emancipation.’ 

“2.  Resolved,  That  this  General  Assembly  reaffirm  the 
opinions  expressed  by  the  General  Assembly  of  1818. 

“3.  Resolved,  That  we  reaffirm  the  ‘Declaration  of  the 
General  Assembly  on  the  subject  of  slavery,’  made  in  the 
year  1846. 

“The  following  principles  are  clearly  stated  in  the  docu- 
ments above  referred  to  and  quoted 

“ 1.  That  civil  liberty  is  the  right  of  man,  as  a rational  and 
moral  being. 

“2.  That  the  institution  of  slavery,  in  the  language  of  a 
former  Assembly,  ‘is  intrinsically  an  unrighteous  and  oppres- 
sive system,’  and  injurious  to  the  highest  and  best  interests  of 
all  concerned  in  it. 

“ 3.  That  it  is  ‘ the  duty  of  all  Christians  who  enjoy  the  light 
of  the  present  day,’  ‘to  use  their  honest,  earnest,  and  un- 
wearied endeavours’  ‘as  speedily  as  possible  to  efface  this  blot 
on  our  holy  religion,  and  to  obtain  the  complete  abolition  of 
slavery  throughout  Christendom,  and,  if  possible,  throughout 
the  world.’  This  General  Assembly  do  most  solemnly  exhort 
all  under  our  care  to  perform  this  duty,  and  to  be  ever  ready 
to  make  all  necessary  sacrifices  in  order  to  effect  a consumma- 
tion so  much  to  be  desired.” 

In  reference  to  tlie  action  of  the  Assembly  here 
referred  to,  it  may  he  observed  that  there  is  no  re- 
trocession from  any  of  the  views  which  former  As- 
semblies had  expressed  on  the  subject;  that  all  that 
former  Assemblies  had  affirmed  in  regard  to  the 
evils  of  the  system  are  again  reaffirmed  and  re- 
adopted as  expressing  the  sentiments  of  the  church ; 
and  that  the  same  ultimate  object  is  still  contem- 
plated,— the  entire  abolition  of  slavery.  Thus,  after  stat- 


84 


THE  CHURCH  AND  SLAVERY. 


ing,  iu  the  language  of  a former  Assembly,  that  it  is 
“the  duty  of  all  Christians  who  enjoy  the  light  of 
the  present  day,  to  use  their  honest,  earnest,  and  un- 
wearied endeavours  as  speedily  as  possible  to  efface 
this  blot  on  our  holy  religion,  and  to  obtain  the 
complete  abolition  of  slavery  throughout  Christen- 
dom, and,  if  possible,  throughout  the  world,”  the  As- 
sembly adds,  “ The  General  Assembly  do  most  solemnly  . 
exhort  all  under  our  care  to  perform  this  duty,  and  be 
I ever  ready  to  make  all  necessary  sacrifices  to  effect  a con-  ,, 
summation  so  much  to  be  desired.”  The  sentiments 
and  aims  here  expressed  are  in  the  line  of  all  the 
measures  adopted  by  the  church  in  former  years. 
The  system  is  regarded  and  treated  as  evil.  The 
end  contemplated  is  its  abolition.  The  duty  of  the 
church,  as  expressed,  lies  in  that  direction,  and  can 
only  terminate  on  that.  There  are  no  such  expres- 
sions in  regard  to  the  system  as  there  would  be  in 
reference  to  the  relation  between  husband  and  wife, 
parent  and  child,  guardian  and  ward.  There  is  no 
intimation  that  it  is  understood  to  be  a ‘ patriarchal’ 
institution,  that  it  has  the  sanction  of  the  Bible,  or 
that  it  is  intended  to  be  perpetual  in  the  church. 

It  is  evident  that  there  is  but  one  thing  that  would 
be  a proper  carrying  out  of  the  views  of  the  Assem- 
bly, and  that  is,  the  entire  removal  of  slavery  from 
the  church, — its  entire  abolition  in  the  world. 

In  the  year  1850,  the  General  Assembly,  at  De- 
troit, adopted  still  more  decided  resolutions  on 
the  subject  of  slavery.  After  a very  full  discus- 
sion the  following  preamble  and  resolutions  were 
adopted : — 


POSITION  OP  THE  NEW-SCHOOL  CHURCH. 


85 


“ That,  after  a careful  ami  thorough  examination  of  the 
whole  subject,  they  have  been  brought  to  the  conclusion, 
that,  in  consideration  of  the  previous  action  of  the  Assembly, 
had  at  different  times  for  a series  of  years,  and  what  they 
believe  to  be  its  present  sentiments  and  the  expectation  of 
the  churches  in  its  connection,  the  cause  of  truth  and 
righteousness,  of  peace  and  unity,  will  be  best  subserved  by 
the  adoption  of  the  following  resolutions  : — 

“We  exceedingly  deplore  the  working  of  the  whole  system 
of  slavery  as  it  exists  in  our  country  and  is  interwoven  with 
the  political  institutions  of  the  slave-holding  States,  as 
fraught  with  many  and  great  evils  to  the  civil,  political,  and 
moral  interests  of  those  regions  where  it  exists. 

“ The  holding  of  our  fellow-men  in  the  condition  of  slavery, 
except  in  those  cases  where  it  is  unavoidable,  by  the  laws  of 
the  State,  the  obligations  of  guardianship,  or  the  demands 
of  humanity,  is  an  offence  in  the  proper  import  of  that  term, 
as  used  in  the  Book  of  Discipline,  chap.  i.  sec.  3,  and 
should  be  regarded  and  treated  in  the  same  manner  as  other 
offences. 

“ The  sessions  and  presbyteries  are,  by  the  Constitution  of 
our  church,  the  courts  of  primary  jurisdiction  for  the  trial 
of  offences. 

“ That,  after  this  declaration  of  sentiment,  the  whole  subject 
of  slavery,  as  it  exists  in  the  church,  be  referred  to  the  ses- 
sions and-  presbyteries,  to  take  such  action  thereon  as  in  their 
judgment  the  laws  of  Christianity  require.’' 

In  reference  to  these  resolutions  it  may  be  re- 
marked,— 

(a)  That  the  sentiments  of  the  Assembly,  as  ex- 
pressed ‘ for  a series  of  years,’  are  adopted  as  ex- 
pressing ‘ the  present  sentiments’  of  the  church, 
and  as  laying  the  foundation  for  what  was  sup- 


F 


86 


IIIE  CHURCH  AND  SLAYERT. 


posed  to  be  demanded  as  additional  action  by  tbe 
church. 

( b ) That  the  whole  system  was  referred  to  as  an 
evil  to  be  deplored. 

(c)  But  especially  a new  position  was  assumed, — 
a new  point  was  advanced, — in  the  line  indeed  of  all 
the  previous  decisions  of  the  Assembly,  and  the 
consistent  development  of  all  the  former  views  ex- 
pressed : — that  the  holding  of  men  in  slavery,  ex- 
cept in  certain  specified  cases,  is  an  ‘ offence1  in 
the  proper  and  technical  sense  of  the  term ; that  is, 
is  an  act  subjecting  the  offender  to  discipline , — an 
‘offence’  to  be  treated  as  all  other  ‘offences’  are 
which  are  regarded  as  against  the  Avord  of  God. 

The  exceptional  cases  referred  to  are  three  in 
number: — (1)  When  by  the  laws  of  the  state  it  is 
impossible  to  emancipate  slaves ; (2)  Avhen  they 
are  held  merely  under  the  obligation  and  relations 
of  ‘guardianship;’  and  (3)  AArhen  the  circumstances 
are  such  that  the  laAVS  of  ‘humanity’ — that  is,  in 
reference  to  the  best  interests  of  the  slave — would 
forbid  emancipation.  In  every  case  of  slave- 
holding,  therefore,  it  is  supposed  that  the  holder 
of  the  slave  should  be  able  to  show  that  in  that 
particular  case  it  is  proper  that  the  slave  should  not 
be  emancipated,  or  that  it  is  an  impracticable  thing 
to  do  it.  This  is  the  same  as  to  say  that  a case  of 
ordinary  slave-holding — or  the  holding  of  a fellow- 
man  as  a slave — is  supposed  to  constitute  an  ‘of- 
fence ;’  and  that  an  obligation  rests  on  the  holder  of 
a slave,  in  any  case,  to  show  that  his  act  in  holding 
him  can  be  referred  to  one  of  those  three  specified 
reasons.  If  this  cannot  be  done,  he  is  presumed 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


87 


to  be  guilty  of  an  ‘offence;’  tliat  is,  of  an  act  which 
subjects  him  to  the  proper  discipline  of  the  church. 
In  other  words,  the  holding  of  a slave  is  'presumed 
to  be  of  that  class  of  actions  which  properly  sub- 
jects a man  to  the  discipline  of  the  church ; not  of 
that  class — as  the  relation  of  husband  and  wife,  or 
parent  and  child — which  implies  no  prima  facie  pre- 
sumption against  the  person  who  sustains  the 
relation. 

It  is  veiy  manifest  that  the  exceptional  cases  re- 
ferred to  would  comprehend  but  a small  proportion 
of  the  owners  of  slaves  in  this  country.  There  are 
undoubtedly  such  cases ; and  it  is  to  be  presumed 
that  a larger  proportion  of  such  cases  would  be 
found  among  the  members  of  the  church  who  are 
slave-holders  than  could  be  found  in  any  other 
class  of  persons.  But  still  it  is  to  be  presumed 
that  but  a small  part  of  those  who  are  slave- 
holders in  the  church  would  claim  that  their  cases 
came  under  these  exceptions,  or  would  allege  that 
they  held  slaves,  as  such,  on  principles  different 
from  those  which  actuate  other  men  sustaining  this 
relation ; and  especially  it  is  to  be  presumed  that 
they  who  allege  that  the  relation  is  a 1 patriarchal’  one, 
and  that  it  is  on  the  same  basis  as  that  of  husband 
and  wife  and  parent  and  child, — a relation  recog- 
nised in  the  Bible  as  proper  and  permanent, — would 
not  urge  that,  in  this  respect,  they  hold  their  slaves 
on  different  principles  from  those  which  influenced 
others.  They  might  perhaps  allege  that  it  is  better 
for  the  slave  in  the  present  circumstances  to  be  in 
this  condition  than  to  be  free ; that  he  is  incapable 
of  taking  care  of  himself ; or  that  the  general  con- 


88 


THE  CHURCH  AND  SLAVERY. 


dition  of  the  African  race  has  been  improved  by 
being  removed  from  a land  of  Pagan  darkness  to  a 
land  of  Christian  light,  even  though  they  are 
slaves.  These  would  he  different,  and  some  of 
them  certainly  very  questionable,  positions  ; hut  still 
only  a small  portion  of  slave-holders  in  the  church, 
or  out  of  it,  it  is  presumed,  would  undertake  to 
show  that  the  reason  why  they  are  slave-holders  is 
to  he  referred  to  either  of  the  three  specifications  in 
the  resolutions  of  the  Assembly  at  Detroit.  They 
would  not  allege  that  they  became  originally  or 
continue  to  he  slave-holders  because  it  is  ‘ un- 
avoidable by  the  laws  of  the  State;’  for  the  cases 
are  rare  in  which  men  cannot  find  some  way  of 
emancipating  their  slaves  if  they  choose,  since  such 
acts  of  emancipation  do  occur  where  the  ‘laws  of 
the  State’  are  most  stringent  on  the  subject  of 
emancipation.  They  would  not  allege  that  they 
became  or  continue  to  he  slave-holders  under  the 
obligations  and  relations  of  ‘ guardianship ;’  for  it  is 
not  common  that  the  slave  is  so  held  as  to  he  in  any 
sense  in  that-  relation.  And  though  there  are  cases 
where,  against  a man’s  own  will,  slaves  are  in- 
trusted to  him  for  his  children  or  for  others,  yet 
no  one  can  he  bound  to  assume  the  relation  or  to 
hold  slaves  even  in  trust  for  others ; and  such  cases 
are,  in  fact,  too  few  almost  to  be  taken  into  the 
estimate  when  considering  the  subject  of  slavery. 
They  could  not,  in  most  cases,  allege  that  they 
were  held  merely  or  mainly  from  ‘ the  demands  of 
humanity;’  for  that  would  not  he  true.  There  may 
indeed  he  such  cases.  An  aged,  infirm,  worn-out 
slave  may  he  thus  held.  It  would  he  cruel  to  allow 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


89 


him  to  be  sold ; it  would  be  adding  injustice  to 
all  the  former  wrongs  done  him  to  turn  him  off 
when  his  days  have  been  spent  in  toiling  for 
another  and  all  his  earnings  have  gone  for  the 
support  of  another, — that  then,  when  from  age,  or 
sickness,  or  exhaustion  of  his  strength,  he  is  unable 
to  labour  more,  he  should  he  left  to  be  a burden 
upon  a town,  or  abandoned  to  die  of  want.  Every 
consideration  of  humanity  demands  that  the  mas- 
ter who  has  availed  himself  of  the  unrequited  toil 
of  such  a man  should  not  cast  him  off  in  his  old 
acre.  But  such  cases  are  few.  Such  a reason  would 

o 

rarely  he  alleged  for  holding  a slave.  The  mass  of 
slave-holders,  even  in  the  church,  do  not  hold  slaves 
for  any  such  purpose.  They  do  not  buy  them  with 
such  views ; they  do  not  uphold  the  system  on  this 
plea.  They  hold  slaves,  as  other  men  do,  to  avail 
themselves  of  their  service;  they  hold  them,  sub- 
ject to  the  same  conditions  by  which  they  are  held 
by  others ; they  hold  them  under  the  same  system 
of  laws ; they  hold  them  as  others  do,  when  they 
would  be  liable  to  be  disposed  of  as  property,  in  the 
same  way  as  other  property.  And,  even  if  it  should 
be  alleged  that  it  is  more  ‘humane’  to  retain  them  in 
this  condition  than  it  would  be  to  emancipate  them, 
— a point,  however,  which  should  not  be  assumed  to 
he  true, — still,  this  is  not  the  reason  why  they  are 
held.  This  was  not  the  reason  why  they  came 
into  possession  of  them.  This  would  not  he  the 
reason  why,  if  some  perfectly  practicable  plan  were 
proposed  for  their  emancipation,  they  would  not 
embrace  it.  This  is  not  the  reason  assigned  for 
continuing  the  relation,  when  it  is  alleged  that  the 


90 


TEE  CHURCH  AND  SLAVERY. 


institution  is  £ patriarchal,’  and  that  it  is  repre- 
sented in  the  Scriptures  as  on  the  same  basis  as 
that  of  parent  and  child  and  husband  and  wife.  It 
is,  indeed,  more  ‘ humane'  to  sustain  the  relation 
of  a husband  than  it  would  be  to  drive  a wife  from 
one’s  dwelling,  or  to  compel  her  by  ill-treatment  to 
apply  for  a divorce ; it  is  more  ‘ humane'  for  a 
father  to  treat  his  children  in  the  manner  that 
becomes  that  relation  than  it  would  be  to  compel 
them  by  harsh  usage  to  fly  from  his  dwelling  and 
go  forth  unaided  and  friendless  into  the  world; 
but  still  it  may  be  presumed  that  this  is  not  the 
reason  which  operates  on  the  minds  of  most  hus- 
bands and  fathers  in  continuing  those  relations. 

It  follows  from  these  views  that  the  great  body  of 
those  who  sustain 'the  relation  of  slave-holders  in  the 
church  are,  according  to  the  resolutions  of  the  As- 
sembly at  Detroit,  in  such  a condition  as  to  make 
them  liable  to  the  charge  of  being  guilty  of  ‘an 
offence  in  the  proper  import  of  this  term;’  that  is, 
in  such  a condition  as  to  make  them  liable  to  disci- 
pline in  the  same  way  as  in  the  case  of  any  other 
‘ offence’  known  to  the  Constitution  of  the  Presby- 
terian church.  This,  I think,  is  undeniably  the  fair 
construction  of  that  act;  and  for  this  opinion  the 
Assembly  must  be  regarded  as  responsible.  It  is 
indeed  added,  and  with  propriety,  that  the  “ sessions 
and  presbyteries  are,  by  the  Constitution  of  the 
church,  the  courts  of  primary  jurisdiction  for  the 
trial  of  offences ;”  but  it  is  presumed  that  they  will 
take  “such  action  on  the  subject  as  the  laws  of  Chris- 
tianity require.” 

In  1851  the  subject  of  slavery  again  occupied  the 


POSITION  OP  TIIE  NEW-SCHOOL  CHURCE. 


91 


attention  of  the  Assembly,  when,  after  a full  discus- 
sion, the  following  minute  was  adopted: — 

“ The  Assembly  have  reason  to  be  thankful  to  divine  Provi- 
dence for  the  wisdom  and  prudence  vouchsafed  to  the  last 
Assembly,  in  coming  to  conclusions  on  this  vexed  question 
which  have  so  generally  met  with  the  acquiescence  of  the 
church  at  this  crisis;  and  that  it  seems  obviously  our  privi- 
lege and  duty,  at  the  present  session,  to  leave  the  whole  subject 
as  it  was  placed  by  that  action,  and  to  devote  our  time  to  other 
subjects  which  demand  attention;  always  praying  that  God 
will  hasten  on  the  day  of  universal  freedom  throughout  our 
land  and  the  world.” 

Of  this  resolution  it  is  only  necessary  to  remark 
that  it  shows  that  the  subject  occupied  the  attention 
of  the  Assembly,  and  that  there  was  a full  concur- 
rence in  the  principles  before  established,  indicating 
what  were  the  ptolicy  and  the  aims  of  the  church  on 
the  subject. 

In  1853  the  subject  was  again  discussed,  and  an 
important  measure  adopted,  showing  the  deep  in- 
terest which  the  church  feels  in  the  subject,  and  an 
earnest  desire  to  remove  the  evil. 

This  paper  is  as  follows 

“ The  committee,  to  whom  was  referred  the  subject  of 
slavery,  respectfully  report,  that  twelve  memorials  touching 
this  grave  matter,  from  various  synods  and  presbyteries,  have 
been  put  into  their  hands.  Of  these,  eleven  are  from  the 
North,  praying  the  Assembly  for  further  action,  and  asking  for 
precise  information  in  regard  to  the  extent  of  the  practice  of 
slave-holding  in  our  body,  and  in  regard  also  to  certain  alleged 
aggravations  of  it,  in  the  unchristian  and  cruel  treatment  of 
slaves.  One  is  from  the  South,  complaining  of  unkindness 
and  injustice  on  the  part  of  many  Northern  brethren  in  charg- 


92 


THE  CHURCH  AND  SLAVERY. 


ing  upon  the  memorialists  practices  of  winch  they  are  not 
guilty,  and  in  attributing  to  them  motives  which  they  utterly 
disclaim  and  abominate ; protesting  also  against  the  continued 
agitation  of  this  subject,  as  tending  more  to  rivet  than  to  loose 
the  chains  of  the  slave,  and  seriously  to  embarrass  them  in 
their  gospel  work. 

“Your  committee,  after  much  serious  and  prayerful  consi- 
deration of  this  whole  subject  in  all  its  complicated  and  per- 
plexing relations,  and  with  a solemn  sense  of  responsibility  to 
God  and  to  his  church,  are  of  one  mind  in  recommending  to 
the  Assembly  the  following  action : — 

“1.  That  this  body  reaffirm  the  doctrine  of  the  2d  resolu- 
tion adopted  by  the  Assembly  in  its  action  at  Detroit  in  1850. 

“ 2.  That  we  do  earnestly  exhort  and  beseech  all  those  who 
are  happily  free  from  any  personal  connection  with  the  insti- 
tution of  slavery,  to  exercise  patience  and  forbearance  toward 
their  brethren  less  favoured  in  this  respect  than  themselves, 
remembering  the  embarrassments  of  their  position;  and  to 
cherish  for  them  that  fraternal  confidence  and  love  which  they 
the  more  need  in  consequence  of  the  peculiar  trials  by  which 
they  are  surrounded. 

“8.  To  correct  misapprehensions  which  may  exist  in  many 
Northern  minds,  and  allay  causeless  irritation,  by  having  the 
real  facts  in  relation  to  this  subject  spread  before  the  whole 
church,  it  is  recommended  earnestly  to  request  the  presbyteries 
in  each  of  the  slave-holding  States  to  take  such  measures  as 
may  seem  to  them  most  expedient  and  proper,  for  laying  before 
the  next  Assembly,  in  its  sessions  at  Philadelphia,  distinct  and 
full  statements  touching  the  following  points : — 

“ (1)  The  number  of  slave-holders  in  connection  with  the 
churches  under  their  jurisdiction,  and  the  number  of  slaves 
held  by  them. 

“ (2)  The  extent  to  which  slaves  are  held  by  an  unavoid- 
able necessity  ‘ imposed  by  the  laws  of  the  States,  the  obliga- 
tions of  guardianship,  and  the  demands  of  humanity.’ 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


93 


u (3)  "Whether  a practical  regard,  such  as  the  word  of  God 
requires,  is  evinced  by  the  Southern  churches  for  the  sacred- 
ness of  the  conjugal  and  parental  relations  as  they  exist  among 
slaves;  whether  baptism  is  duly  administered  to  the  children 
of  slaves  professing  Christianity;  whether  slaves  are  admitted 
to  equal  privileges  and  powers  in  the  church  courts;  and,  in 
general,  to  what  extent  and  in  what  manner  provision  is  made 
for  the  religious  well-being  of  the  enslaved.” 

Of  this  important  paper,  adopted  by  a vote  of 
eighty-four  to  thirty-nine,  the  following  remarks 
may  he  made : — 

(a)  It  -was  clearly  within  the  proper  province  of  the 
Assembly  to  propound  the  inquiries  suggested  in  the 
paper.  Ho  one,  it  would  seem,  could  properly  object 
to  an  effort  to  obtain  information  on  any  subject  per- 
taining to  the  state  of  religion  in  the  church,  or  to 
any  thing  that  affected  religion,  from  those  best  qua- 
lified to  give  it,  especially  when  the  information 
sought  was  to  be  communicated  or  not  as  those  most 
directly  interested  should  deem  best.  Ho  compul- 
sory measures  were  instituted  or  suggested  for  secu- 
ring the  information ; no  agents  or  spies  were  to  be 
employed;  no  one  was  to  be  questioned;  no  one 
was  to  be  subjected  to  a penalty  if  he  did  not  choose 
to  give  the  information.  Assui'edly  it  would  not  be 
improper  to  endeavour  to  obtain  correct  information 
on  this  subject  when  the  Assembly  seeks  annually  to 
obtain  information  by  statistical  tables,  and  by  written 
narratives,  and  by  oral  reports,  of  the  numbers  that 
are  admitted  to  the  church,  the  numbers  that  are 
baptized,  the  amount  of  money  contributed  to  bene- 
volent purposes,  the  manner  in  which  the  Sabbath 
is  observed,  and  the  prevalence  of  any  form  of 


94 


THE  CHURCH  AND  SLAVERY. 


immorality  in  a community  where  a church  is 
located.  If  gambling  is  common,  if  profaneness 
abounds,  if  there  are  any  causes  tending  to  infidel- 
ity, if  the  Sabbath  is  profaned,  if  there  is  a preva- 
lence of  licentiousness  or  intemperance,  if  there  are 
places  where  the  gospel  is  not  preached,  if  there  are 
children  who  have  not  the  advantage  of  Sahhatli- 
school  instruction,  the  General  Assembly  feels  itself 
fully  competent  to  seek  information , from  all  reliable 
sources,  on  these  subjects,  and  to  spread  that  informa- 
tion before  the  world,  and  to  make  the  facts  ascer- 
tained the  basis  of  its  own  action  in  promoting  the  : 
interests  of  sound  morals  and  religion ; and,  provided 
the  inquiries  are  pursued  without  any  inquisitorial 
prying  into  the  affairs  of  men,  no  one  feels  that  the 
Assembly  has  transcended  its  proper  bounds.  As- 
suredly, then,  on  a subject  so  deeply  affecting  the  in- 
terests of  religion,  and  on  which  there  were  so  many 
grounds  of  presumption  that  the  interests  of  religion 
would  be  affected  by  it,  and  on  which  there  were  so  1 
many  floating  and  indefinite  rumours  in  the  com- 
munity, it  was  proper  for  the  Assembly  to  seek  to 
obtain  exact  and  reliable  information  from  those  best 
qualified  to  give  it,  as  the  basis  of  its  own  future 
action. 

(b)  The  resolutions  were  entirely  kind  in  their 
nature  and  their  avowed  design.  They  were  adopted 
from  no  ‘ inquisitorial’  or  ‘ meddling’  spirit ; from  no 
purpose  to  give  trouble  to  the  Southern  churches 
or  to  cast  suspicion  or  opprobrium  on  them.  It  is 
hut  just  to  those  who  framed  and  those  who  adopted 
the  resolutions,  to  suppose  that  the  reason  stated  for 
their  adoption  was  the  true  one,  unless  there  is  some 


POSITION  OF  THE  NEW-SCHOOL  CHURCH. 


95 


clear  proof  to  tlie  contrary.  That  reason  is  as  fol- 
lows:— “To  correct  misapprehensions  which  may  exist  in 
many  Northern  minds,  and  allay  causeless  irritation,  by 
having  the  real  facts  in  relation  to  this  subject  spread 
before  the  whole  church.”  No  one  can  deny  that, 
if  this  were  the  real  motive  for  adopting  the  resolu- 
tions, it  was  in  a spirit  of  entire  kindness  toward 
the  Southern  churches,  and  with  a desire  to  allay 
feelings  in  the  North  which  were  caused  by  a mis- 
apprehension of  the  true  state  of  the  case.  It  was 
and  is  constantly  alleged,  by  Southern  Christians, 
that  the  real  facts  in  regard  to  slavery  are  not  under- 
stood at  the  North;  that  the  evils  are  overstated; 
that  there  are  efforts  made  for  the  good  of  the  slaves 
which  are  not  understood  and  appreciated  by  the 
North ; that  there  are  difficulties  in  the  way  of  eman- 
cipation which  those  who  dwell  at  the  North  cannot 
understand;  that  more  is  done  for  the  slaves  than 
is  commonly  supposed ; and  that  if  Northern  men 
were  themselves  in  the  midst  of  these  scenes  they 
would  judge  differently  from  what  they  do  ; and  the 
design  of  these  resolutions  seems  to  have  been  to 
bring  out  before  the  world,  in  an  authentic  form, 
precisely  the  facts  which  authorize  these  statements, 
that  the  North,  as  far  as  possible,  might  be  in  a con- 
dition to  form  a just  estimate  on  the  subject,  and 
that  the  irritations  which  had  been  produced  by  a 
want  of  the  information  which  Southern  members 
of  the  churches  alleged  to  be  in  their  possession, 
might  be  allayed. 

(c)  The  resolutions  now  under  consideration  gave 
to  the  Southern  members  of  the  churches  an  oppor- 
tunity under  this  invitation — for  it  was  no  more — 


96 


THE  CHUKCn  AND  SLAVERY. 


to  disabuse  tbe  public  mind  at  tlie  North,  and  to 
brins;  before  tbe  world  an  authentic  statement  of  tbe 
real  facts  in  tbe  case.  Of  tbe  twelve  ‘ memorials’ 
on  wbicb  tbe  action  of  tbe  Assembly  wTas  based,  one 
was  from  tbe  South.  That  one  complained  “ of  un- 
kindness and  injustice  on  the  part  of  many  Northern 
brethren  in  charging  upon  tbe  memorialists  practices 
of  which  they  are  not  guilty,  and  in  attributing  to  . 
them  motives  which  they  utterly  disclaim  and  abomi- 
nate;” and  the  resolutions  adopted  by  the  Assembly  1 
furnished  the  memorialists  themselves,  and  all  others, 
in  their  circumstances,  with  the  very  best  opportunity 
which  could  be  desired  to  disabuse  themselves  on 
the  subject  and  to  state  what  were  tbe  real  facts  in 
the  case.  When  men  complain  of  wrong  done  them, 
of  the  imputation  of  improper  motives,  of  injustice 
in  ascribing  to  them  feelings  of  which  they  are  not 
conscious,  it  seems  to  be  an  act  of  kindness  simply 
to  ask  them  what  are  the  facts  in  the  case,  and  what 
are  their  real  views  on  a subject  in  which  they  are  so 
much  interested  and  where  they  have  so  ample  means 
of  information.  Assuredly  there  can  be  no  unkind- 
ness on  tbe  part  of  men  who  are  charged  with  being 
in  the  wroyg  if  they  ask  to  be  put  right,  and  if  they 
have  been  accused  of  judging  erroneously,  that  they 
seek  to  obtain  the  means  by  which  they  may  be  i 
enabled  to  judge  correctly. 

( d ) Moreover,  this  was  a case  in  which  there  was 
no  obligation,  expressed  or  implied,  to  return  any 
answers  whatever.  It  was  clearly  constitutional  and  | 
proper  to  propound  these  questions;  and  it  was  as 
clearly  constitutional  and  proper  not  to  answer  them, 
unless  the  ministers  and  members  of  the  Southern 


POSITION  OP  THE  NEW-SCHOOL  CHURCH.  97 


churches  should  suppose  that  it  was  proper,  and  that 
the  interests  of  brotherhood,  religion,  and  humanity, 
would  he  promoted  hy  it.  Whatever  might  he 
thought  in  regard  to  the  subject  on  the  score  of 
courtesy , when,  in  such  circumstances,  and  for  such 
purposes,  cpiestions  are  seriously  proposed  by  Chris- 
tian brethren  and  they  are  wholly  disregarded,  it  is 
clear  that  no  right  was  violated,  and  that  no  such  wrong 
was  done  as  to  justify  any  further  notice  of  it  by  the 
Assembly.  Accordingly,  when  it  appeared  in  the 
meeting  of  the  Assembly  in  1854  that  the  great  body 
of  the  Southern  churches  had  not  even  noticed  in 
any  way  the  resolutions  of  the  Assembly  proposing 
these  inquiries,  and  that,  in  the  three  or  four  instances 
in  which  they  had  been  noticed,  the  returns  made 
to  the  Assembly  were  not  even  in  the  respectful 
form  of  written  communications,  but  in  the  presenta- 
tion of  newspapers  containing  printed  resolutions  of 
presbyteries  at  the  South,  alike  complaining  of  the 
action  of  the  Assembly  and  refusing  to  give  any 
information  on  the  subject,  it  was  obviously  proper 
that  the  Assembly  should  press  the  subject  no  fur- 
ther, and  Christian  courtesy  and  the  desire  to  avoid 
any  additional  cause  of  irritation  demanded  that  no 
notice  should  be  taken  of  the  neglect  of  the  Southern 
churcfies'to  adopt  the  mode  proposed  of  disabusing 
themselves,  and  setting  themselves  right  before  the 
world  in  the  very  case  where  they  alleged  that  they  had 
reason  to  “ complain  of  unkindness  and  injustice  on 
the  part  of  Northern  brethren,  in  charging  upon  them 
practices  of  which  they  are  not  guilty,  and  in  attribut- 
ing to  them  motives  which  they  utterly  disclaim  and 
abominate.”  Accordingly,  the  Assembly  properly 


98 


THE  CHURCE  AND  SLAVERY. 


dropped  the  subject,  and  did  nothing  to  press  in- 
quiries  which  the  Southern  churches  seemed  to  re- 
gard as  so  improper  and  so  discourteous.  If  I am 
under  a misapprehension  in  regard  to  another,  and 
am  in  danger  unintentionally  of  doing  him  injustice, 
and  am  actually  charged  with  doing  him  injustice,  » 
and  if  I simply  ask  the  means  of  judging  correctly  in 
the  case,  and  he  does  not  choose  to  give  me  the  in- 
formation, my  sense  of  the  obligations  of  Christian 
courtesy  would  not  allow  me  to  press  the  subject  . 
further,  or  even  to  reproach  him  for  a neglect  of 
what  would  seem  to  be  so  just  to  himself  and  so 
kind  to  me. 

(e)  This  action  of  the  Assembly  showed  what  are 
the  established  views  of  the  Presbyterian  church  on 
the  subject  of  slavery.  It  was  in  the  line  of  all 
former  acts  and  decisions.  The  action  of  the  As- 
sembly at  Detroit  in  1850  is  solemnly  ‘reaffirmed.’ 
Slavery,  according  to  that  action,  is  regarded  as  an 
‘offence,’  and  to  be  treated  as  such.  It  is  contem- 
plated as  a relation  wholly  different  from  that  of 
husband  and  wife,  parent  and  child,  guardian  and 
ward.  It  is  evidently,  according  to  these  resolutions, 
a system  not  to  be  perpetuated  but  removed ; it  is 
assumed  that  a man  who  sustains  this  relation  is  not, 
'prirad  facie,  in  good  standing  in  the  church ; but  that, 
if  he  sustains  that  relation,  his  good  standing  is  to 
be  made  out  by  showing  that  he  holds  his  slaves  by 
“an  unavoidable  necessity  imposed  by  the  laws  of 
the  States,  the  obligations  of  guardianship,  and  the 
demands  of  humanity.” 

There  remains  but  one  other  act  of  the  General 
Assembly  to  be  noticed  as  indicating  the  position 


POSITION  OF  THE  NEW-SCnOOL  CHURCH. 


99 


of  the  Hew-school  Presbyterian  church  on  the  sub- 
ject of  slavery.  The  most  solemn  testimony  had 
been  repeatedly  borne  against  the  system, — testi- 
mony so  explicit  and  so  often  repeated  that  it 
would  seem  that  it  would  avail  nothing  if  it  were 
reiterated;  the  subject  had  been  discussed  in  all 
its  bearings  and  relations,  and  with  a freedom  with 
which  it  had  never  been  approached  in  any  other 
body  in  our  country;  the  Assembly  had  repeat- 
edly, and  in  the  most  solemn  manner,  declared  that 
the  end  contemplated  was  “the  entire  abolition  of 
slavery;”  the  churches  where  it  prevails  had  been 
exhorted  to  use  every  practicable  measure  to  detach 
themselves  wholly  from  the  system;  it  had  been 
declared  by  two  Assemblies  to  be  an  offence  in  the 
proper  and  technical  sense  of  the  term, — in  the  sense 
that  the  member  of  the  church  who  was  a slave- 
holder was  liable  to  discipline  in  the  same  way  as  any 
other  offender,  unless  he  could  show  that  the  cir- 
cumstances in  which  he  held  slaves  were  such  as  to 
make  it  “unavoidable  by  the  laws  of  the  State,  the 
obligations  of  guardianship,  or  the  demands  of 
humanity;”  and  a solemn  and  earnest  request,  which 
the  result  showed  was  entirely  unheeded,  had  been 
sent  to  the  churches  where  slavery  prevails,  to  as- 
certain and  report  the  exact  facts  in  the  case,  that 
they  might  thus  “ correct  misapprehensions  and  allay 
causeless  irritation.” 

What  could  be  done  next?  What  power  had  the 
church  to  move  further  ? Had  the  limit  of  its  power 
been  reached?  Were  the  means  of  reaching  and  re- 
moving the  evil  exhausted?  Was  there  no  step 
which  could  still  be  taken?  Or  must  the  church  sit 


100 


THE  CHURCH  AND  SLAVERY. 


down  now  in  hopeless  despair  as  to  the  probability 
that  the  evil  would  ever  be  removed  ? 

To  meet  and  answer  these  questions,  the  subject, 
in  1855,  was  referred  to  a committee,  at  the  meeting 
of  the  Assembly  in  St.  Louis,  to  report  to  the  next 
Assembly  on  the  constitutional  powers  of  the  As- 
sembly on  the  subject.  The  resolution  appointing 
the  committee,  as  dually  adopted,  is  in  the  following 
words : — “ That  the  General  Assembly  hereby  reaf- 
firm the  testimony  of  past  Assemblies  in  regard  to 
the  sinfulness  of  the  system  of  slavery  as  it  generally 
exists  in  these  United  States,  and  express  their  deep 
regret  at  the  intemperateness  of  word  and  action 
which  has  too  often  characterized  the  spirit  of  those 
who  have  conscientiously  aimed  at  its  overthrow ; 
and  that  they  urge  upon  their  churches  earnest 
efforts,  by  all  Christian  and  constitutional  modes,  to 
remove  the  evil  from  the  midst  of  us. 

“ That  a committee  be  appointed  to  report  to  the  1 
next  Assembly  on  the  constitutional  power  of  the 
Assembly  over  the  subject  of  slave-holding  in  our 
churches ; and  that  we  recommend  that  this  evil  be 
removed  from  our  church  as  soon  as  it  can  be  done 
in  a Christian  and  constitutional  manner.”  (Minutes 
of  the  Assembly  for  1855,  pp.  34-36.) 

Of  these  resolutions  it  may  be  remarked, — 

(a)  That  there  is  no  retrocession  on  the  subject  of 
slavery.  All  the  solemn  testimonies  of  former  As- 
semblies are  reaffirmed  in  regard  to  the  evil  of  the 
system. 

( b ) It  is  a renewed  testimony  against  the  1 sinful- 
ness’ of  the  system  of  slavery.  It  is  regarded  as 
sinful , and  so  treated.  It  is  in  no  sense  spoken  of  as 


POSITION'  OP  THE  NEW-SCHOOL  CHURCH.  101 


a proper  or  desirable  relation,  or  as  a system  which 
is  to  be  perpetuated  in  the  church. 

(e)  The  same  great  object  is  aimed  at  which  has 
marked  all  the  acts  of  the  General  Assembly  of  the 
Presbyterian  church  from  1787: — the  entire  and  total 
abolition  of  slavery.  Thus,  they  urge  upon  the  churches 
“earnest  efforts,  by  all  Christian  and  constitutional 
modes,  to  remove  the  evil  from  the  midst  of  us 
and  thus  they  “ recommend  that  this  evil  be  removed 
from  our  church  as  soon  as  it  can  be  done  in  a Christian 
and,  constitutional  manner .”  The  system  is  never  con- 
templated in  the  Presbyterian  church  as  one  that  is 
to  be  perpetuated,  or  that  is  on  the  same  level  as  the 
relation  of  parent  and  child,  guardian  and  ward.  It 
■ is  an  evil ; it  is  a sinful  system ; it  is  a system  that  is 
to  be  wholly  1 removed’  as  soon  as  it  can  be  done. 

The  committee  appointed  in  1855  reported  the 
present  year  the  following  paper,  which  was  adopted 
by  the  Assembly : — 

“The  Committee  appointed  by  the  last  General  Assembly 
Go  report  to  the  next  Assembly  on  the  constitutional  power 
of  the  Assembly  over  the  subject  of  slave-bolding  in  our 
churches/  respectfully  submit  the  following  report : — 

“It  should  be  observed,  at  the  outset,  that  the  Committee 
are  instructed  to  report  on  but  a single  point, — that  of  ‘power.’ 
The  question  before  them  is  not  what  it  may  be  wise  for  the 
1 Assembly  to  do ; not  what,  in  a particular  case,  or  in  general, 
— authority  being  presupposed, — would  be  for  edification; 
but  what  is  the  power  of  the  Assembly  in  the  matter  of  slave- 
holding. This  is  a question  which  can  be  determined  only  by 
reference  to  our  Form  of  Government.  The  ‘power’  on  which 
we  are  to  report  is  fitly  designated  as  ‘constitutional.’  We 
are  a constitutional  body.  No  judicatory  of  our  church  has 

G 


102 


THE  CHURCH  AND  SLAVERY. 


any  legitimate  functions,  save  those  which,  either  expressly  or 
by  clear  implication,  the  Constitution  confers.  Emphatically 
should  this  be  said  of  our  highest  judicatory,  in  view  of  the 
tendency  of  human  nature,  in  ecclesiastical  connections,  to  a 
grasping  and  tyrannous  centralism.  The  one-man  power  at 
Rome  is  hardly  more  abhorrent  to  the  genius  of  Presbyterian- 
ism than  would  be  a many-headed  Papacy  under  the  name  and 
form  of  a General  Assembly.  It  should  be  remembered,  also, 
that  as  a visible  church,  or  particular  denomination,  our  Con- 
stitution is  the  sole  bond  of  our  union.  We  are  united,  ex- 
ternally and  formally,  only  as  that  unites  us.  That,  of  course, 
must  measure  and  limit  the  responsibility  for  each  other  which 
grows  out  of  our  union.  No  one  part  of  our  body  can  be  held 
answerable  for  the  evils  in  another,  which,  by  the  terms  of  our 
confederation,  it  has  no  power  to  reach. 

“The  Committee  would  further  remark  that  they  do  not 
feel  themselves  called  on  to  present  their  views  of  the  moral 
character  of  slavery,  or  to  re-argue  the  question  whether  slave- 
holding is,  in  any  case,  a disciplinable  offence.  They  do  not 
suppose  that  they  were  appointed  with  reference  to  that  ques- 
tion. It  was  thoroughly  discussed  in  the  Assembly  of  1850,  i 
and  the  conclusion  reached,  ‘that  the  holding  of  our  fellow- 
men  in  the  condition  of  slavery,  except  in  those  cases  where 
it  is  unavoidable  by  the  laws  of  the  State,  the  obligations  of 
guardianship,  or  the  demands  of  humanity,  is  an  offence  in  the 
proper  import  of  that  term,  as  used  in  the  Book  of  Discipline,  ; 
chapter  1,  section  3,  and  should  be  regarded  and  treated  in 
the  same  manner  as  other  offences/  This  opiuion  has  been 
reaffirmed,  either  expressly  or  virtually,  by  nearly  every  suc- 
ceeding Assembly,  including  the  last.  Nor  do  the  Committee 
anticipate  that  any  considerable  portion  of  the  present  Assem- 
bly will  either  stand  in  doubt  concerning  it,  or  incline  in  the 
least  to  a retrograde  course.  The  doctrine  set  forth  at  De- 
troit— set  forth  simply  as  a doctrine,  and  not  as  a law  or  judi- 
cial decision — is  yet,  they  judge,  the  settled  view  of  our 


POSITION  OF  THE  NEW-SCHOOL  CHURCH.  103 


church.  Taking  this  for  granted,  their  sole  concern  is  with 
the  relation  of  the  Assembly  to  the  matter.  To  determine 
this  point,  we  have  only  to  ascertain  what  are  the  constitu- 
tional powers  of  that  body  in  respect  to  disciplinable  offences 
generally. 

“Its  function  in  this  regard,  we  judge,  are  of  two  kinds, — - 
advisory  and  authoritative ; and  between  these  there  should  be 
careful  discrimination.  The  advisory  function  of  the  Assem- 
bly is  of  very  wide  scope.  According  to  the  Form  of  Govern- 
ment, chapter  12,  section  5,  they  have  the  power  of  ‘reprov- 
ing, warning,  or  bearing  testimony  against  error  in  doctrine  or 
immorality  in  practice  in  any  church,  presbytery,  or  synod/ 
and  ‘of  recommending  reformation  of  manners  through  all 
the  churches  under  their  care.’  This  function  of  reproof 
may  be  exercised  in  reference  to  any  evil  grave  enough  to 
call  for  it.  Nor  is  it  an  unimportant  function.  The  testi- 
mony of  such  a body  as  the  General  Assembly,  especially  if 
unanimously  given,  must  needs  have  great  weight.  It  has, 
indeed,  only  a moral  influence.  It  is  not  authoritative.  It 
binds  no  other  body;  not  even  a succeeding  Assembly.  It 
binds  no  individual;  yet  cases  are  not  unfrequent  in  which 
a moral  influence  of  this  sort,  if  not  the  only  one  that  could 
be  employed,  is  the  most  efficacious.  It  has  greater  power 
over  the  conscience,  often,  than  the  most  stringent  exercise 
of  bare  authority. 

“ As  it  respects  the  authoritative  function  of  the  Assembly, 
or  its  power  of  discipline,  that,  we  judge,  can  only  be  exer- 
cised in  the  forms  and  methods  marked  out  in  the  Constitu- 
tion. It  is  by  no  means  coextensive  with  its  testifying  power. 
As  counsel  or  testimony  has  only  a moral  force,  the  manner 
in  which  it  shall  be  put  forth  is  wisely  left  to  the  discretion  of 
the  Assembly.  Not  so  with  discipline.  Concerning,  as  it 
does,  the  dearest  rights  and  interests,  it  is  of  the  highest  im- 
portance that  the  mode  of  its  exercise  should  be  particularly 
prescribed.  So  we  find  it  in  our  Form  of  Government. 


104 


THE  CHURCH  AND  SLAVERY. 


Every  step  is  distinctly  set  forth,  and  the  greatest  care  taken 
to  guard  all  concerned  against  mistake  and  abuse.  Nor  is  any 
exception  made  as  to  any  particular  class  of  offences.  If 
slave-holding  is  in  any  case  to  be  dealt  with  as  a disciplinable 
matter,  it  must  he  in  some  one  of  the  ways  explicitly  author- 
ized in  the  Constitution. 

“The  methods  in  which  the  authoritative  action  of  the  As- 
sembly may  be  invoked,  as  appears  from  the  seventh  chapter 
of  the  Book  of  Discipline,  are  four : — By  reference , by  appeal , 
by  complaint,  and — to  state  that  last  which,  in  the  Book  of 
Discipline,  comes  first — by  general  review  and  control.  The 
three  processes  first  named  do  not,  of  course,  originate  in  the 
Assembly.  Their  inception  is  in  a lower  judicatory.  In  one 
or  another  of  them,  it  is  presumed,  most  of  the  matters  which 
call  for  disciplinary  action  on  the  part  of  the  highest  judica- 
tory will,  in  due  time,  come  before  it.  There  is,  however,  a 
possibility  of  neglect  in  this  regard,  and,  for  such  a contin- 
gency, our  Constitution — framed  with  a wisdom  best  appreci- 
ated by  those  who  have  most  thoroughly  studied  it — has  made 
a specific  provision.  This  provision  is  found  in  the  section  on 
‘General  Review  and  Control.’  See  Book  of  Discipline, 
chapter  7,  section  1. 

“Under  this  section,  there  are  two  methods  in  which  any 
disciplinable  offence — and  slave-holding,  of  course,  when  it 
assumes  that  character — may  be  reached  authoritatively  by  the 
Assembly.  (1)  It  may  appear  from  the  records  of  a synod, 
as  submitted  for  inspection,  that  there  has  been  some  wrong- 
doing or  culpable  omission  in  the  matter.  A case  may  have 
been  incorrectly  decided,  or  refused  a hearing.  Or  it  may  be 
obvious  that  the  records  of  some  presbytery  have  not,  accord- 
ing to  the  2d  and  3d  articles  of  this  section,  been  properly 
disposed  of.  Or  it  may  appear  that  the  duty  enjoined  in  the 
Gth  article — that  of  citing  a lower  judicatory  in  a given  con- 
tingency— has  been  entirely  neglected.  In  cases  of  this  sort, 
there  may  be  ‘animadversion  or  censure,’  or,  according  to 


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POSITION  OF  THE  NEW-SCHOOL  CHURCH.  105 


article  3,  the  synod  'may  be  required  to  review  and  correct  its 
proceedings.’  (2)  ‘Any  important  delinquency,  or  grossly 
unconstitutional  proceedings,’  not  apparent  from  the  records, 
may  yet  he  charged  against  a synod  ‘by  common  fame.’  It 
may  be  reported,  for  example,  that,  through  some  neglect  of 
the  synod,  ‘heretical  opinions  or  corrupt  practices’  are  ‘al- 
lowed to  gain  ground,’  or  that  ‘ offenders  of  a very  gross  cha- 
racter’ are  ‘suffered  to  escape.’  See  articles  5 and  6 of  this 
same  section.  In  such  case,  provided  the  rumour  is  of  the  cha- 
racter specified  in  the  Book  of  Discipline,  chapter  3,  section  5, 
— for  a process  against  a synod  should  certainly  not  be  com- 
menced on  slighter  grounds  than  against  an  individual, — the 
Assembly  ‘is  to  cite  the  judicatory  alleged  to  have  offended,  to 
appear  at  a specified  time  and  place,  and  to  show  what  it  has 
done,  or  failed  to  do,  in  the  case  in  question ; after  which  the 
judicatory  thus  issuing  the  citation  shall  remit  the  whole 
matter  to  the  delinquent  judicatory,  with  a direction  to  take 
it  up,  and  dispose  of  it  in  a constitutional  manner,  or  stay  all 
further  proceedings  in  the  case,  as  circumstances  may  require.’ 
See  Book  of  Discipline,  chapter  7,  section  1,  article  6. 

“In  view  of  the  aforenamed  and  other  provisions  of  our 
Form  of  Government,  touching  the  authority  of  the  Assembly, 
two  things  are  to  be  carefully  noted. 

“1.  It  has  no  power  to  commence  a process  of  discipline 
with  an  individual  offender.  That,  by  a just  and  wise  arrange- 
ment, belongs  to  the  session  in  the  case  of  a layman,  to  the 
presbytery  in  the  case  of  a minister.  The  disciplinary  func- 
tion of  the  Assembly,  as  to  individuals,  is  simply  appellate 
and  revisionary.  It  is  not  the  court  of  first,  but  of  last, 
resort. 

“2.  In  the  wayof  ‘general  review  and  control,’  it  can  reach 
directly  only  the  judicatory  next  below;  that  is,  the  synod. 
See  Book  of  Discipline,  chapter  7,  section  1,  article  6.  Indi- 
rectly, indeed,  the  doings  of  other  bodies  may  be  involved.  A 
session  may  grossly  neglect  discipline,  for  example,  and  the 


106 


TIIE  CIIURCH  AND  SLAVERY. 


recorded  indication,  or  the  common  fame  thereof,  may  not  he 
properly  heeded  by  the  presbytery.  The  fruit  of  this  heed- 
lessness, or  the  evidence  of  it  in  the  presbyterial  records,  may  [ 
call  forth  no  appropriate  action  on  the  part  of  the  synod;  and 
this  may  be  brought,  by  the  synodical  records,  or  by  general 
rumour,  to  the  knowledge  of  the  Assembly.  On  the  ground  j 
of  either  the  record  or  the  rumour,  the  Assembly  may  cite  the  I 
synod  before  them.  Thus,  mediately,  may  even  a session  be  ' 
reached,  but  not  directly. 

“ Such  are  the  metes  and  bounds  which  our  Form  of  Govern- 
ment has  prescribed,  and  which  the  Assembly  may  not  over-  I 
pass.  It  is  quite  possible  that,  in  connection  with  them,  of- 
fenders of  various  sorts  may  sometimes  escape.  To  a human 
administration,  of  however  divine  a system,  imperfection  al-  I 
ways  pertains.  Our  Book  of  Discipline,  indeed,  (chapter  3, 
section  3,)  distinctly  recognises  a class  of  cases  in  which,  ‘ how-  ! 
ever  grievous  it  may  be  to  the  pious  to  see  an  unworthy  mem- 
ber in  the  church,  it  is  proper  to  wait  until  God,  in  his  right- 
eous providence,  shall  give  further  light.’  Waiting  may  be 
rendered  necessary  by  a lack  of  fidelity  on  the  part  of  the 
lower  judicatories,  as  well  as  by  a lack  of  evidence.  We  speak 
of  it,  of  course,  not  as  an  actual,  but  only  as  a supposable,  case. 
And  it  may  seem  to  some  a great  evil  that  the  General  As- 
sembly is  not  invested  with  larger  powers.  Yet  it  would  be  a 
greater  evil  to  allow  any  departure  from  the  carefully-devised 
processes  of  discipline  set  forth  in  the  Constitution.  To  per- 
mit the  Assembly  to  adopt,  at  its  pleasure,  new  processes — • 
to  suit  its  own  powers  to  real  or  fancied  exigencies — would  not  . 
only  invest  it  with  legislative  functions,  but  would  virtually 
annul  the  Constitution,  and  transform  the  highest  judicatory  < 
of  the  church  into  an  overshadowing  ecclesiastical  despotism,  \ 

“It  has,  indeed,  been  urged — though  we  see  not  with  what 
reason — that  the  advisory  function  of  the  Assembly,  or  its  \ 
power  of  bearing  testimony,  implies  the  authority  necessary  to  ,1 
enforce  that  testimony.  Is  there,  then,  no  just  and  salutary 


POSITION  OP  THE  NEW-SCHOOL  CHURCH.  107 

distinction  between  persuasion  and  compulsion  ? Must  the 
two  be  ever  conjoined?  Are  there  no  cases  in  which  a simple 
moral  power  may,  in  the  nature  of  things,  be  most  potent  ? 
Must  the  Assembly  utter  no  counsels  which  are  not  to  be  in- 
terpreted as  mandatory  and  coercive?  If  they  may  enforce 
all  their  counsels,  how  are  they  to  do  it  ? By  processes  which 
they  themselves  devise  ? — extra-constitutional  processes  ? Or 
are  they  to  be  held  to  the  provisions  of  the  Book  of  Discipline? 
They  have,  it  is  true,  the  right,  according  to  the  Form  of  Go- 
vernment, chapter  12,  section  5,  of  ‘attempting/  as  well  as 
‘recommending,  reformation  of  manners.’  But  the  attempt 
must  be  made,  if  discipline  is  to  be  involved,  only  in  the 
method  prescribed  in  the  Constitution.  To  all  desirable  ends, 
the  Committee  believe  that  method  will  be  found  adequate, 
especially  as  connected  with  that  testifying  and  reproving 
function  so  often  exercised  in  time  past,  and  which,  by  a body 
like  the  Assembly,  can  never  be  wisely  exercised  but  with 
salutary  results.” 

In  reference  to  this  paper  the  following  remarks 
may  he  made : — 

(a)  The  Assembly  adopted,  as  its  own,  the  action 
of  the  Assembly  at  Detroit,  which  declared  that 
“ the  holding  of  our  fellow-men  in  the  condition 
of  slavery,  except  in  those  cases  where  it  is 
unavoidable  by  the  laws  of  the  State,  the  obliga- 
tions of  guardianship,  or  the  demands  of  humanity, 
is  an  ‘ offence ’ in  the  proper  import  of  the  term;” — 
thus  placing  it,  in  all  cases  except  those  specified, 
among  the  sins  which  subject  a man  to  the  dis- 
cipline of  the  church.  This  the  committee — and 
the  Assembly  by  adopting  their  report — say,  is  “the 
settled  view  of  the  church.” 

( b ) There  is  no  retrocession — no  returning — ‘to  a 
retrograde  course.’  There  is  no  abandonment  of 


108 


THE  CmTRCn  AND  SLAVERY. 


any  former  ‘testimony;’  no  modification  of  any 
previous  doctrine  promulgated  by  the  Assembly  on 
the  subject;  no  intimation  that  any  other  ground 
was  to  be  taken  than  that  which  had  been  taken 
in  all  the  previous  acts  of  the  Assembly.  The 
only  inquiry  before  the  committee,  and  the  only 
point  on  which  the  Assembly  acted,  had  reference 
to  the  ‘ power ’ of  the  Assembly,  as  a constitutional 
body,  in  carrying  out  the  views  which  had  been 
uniformly  proclaimed  on  the  subject  of  slavery. 

(c)  The  same  great  object  is  manifestly  contem- 
plated which  had  been  pursued  so  long,  and  which 
wras  so  distinctly  declared  in  the  resolutions  of  1818, 
— the  ‘total  abolition  of  slavery.’  It  was  with  refer- 
ence to  the  mode  of  doing  this,  and  the  power  of  the 
Assembly  to  do  it,  that  the  committee  was  appointed. 
It  was  not  contemplated  in  that  appointment  that 
they  should  suggest  any  way  by  which  slavery  could 
be  perpetuated,  or  by  which  the  relation  could  be 
made  to  appear  to  be  in  accordance  with  the  prin- 
ciples of  the  gospel,  or  to  recommend  any  method 
by  which  the  conscience  of  a slave-holder  could 
be  relieved  while  sustaining  that  relation.  The  ap- 
pointment of  the  committee  had  one  end  only;  and 
that  end  is  reconcilable  only  with  the  view  that 
slave-holding  is  an  evil,  and  that  some  ‘ power’ 
should  he  exercised  over  those  who  sustain  that  re- 
lation. What  would  have  been  the  proper  inter- 
pretation of  an  act  appointing  a committee  to 
inquire  into  the  constitutional  power  of  the  As- 
sembly over  the  relations  of  parent  and  child,  hus- 
band and  wife,  guardian  and  ward?  What  but  that 
in  these  relations  there  was  something  so  evil,  or  so 


POSITION  OF  THE  NEW-SCHOOL  CHURCH.  109 

dangerous,  as  to  demand  the  interposition  of  the 
authority  of  the  church  ? What  would  be  the  fair 
interpretation  of  an  act  of  the  Assembly  appoint- 
ing a committee  to  inquire  into  the  ‘ constitutional 
power  of  the  Assembly’  in  relation  to  any  of  its 
members  who  might  he  engaged  in  selling  lottery- 
tickets,  or  in  prosecuting  a business  that  necessarily 
led  to  a violation  of  the  Sabbath,  or  in  relation  to 
those  who  rent  their  property  for  purposes  of  pollution 
or  gambling?  What  hut  that  it  was  supposed  that 
there  was  something  in  such  a mode  of  life  as  to 
demand  the  interposition  of  the  Assembly  in  re- 
moving it,  as  a scandal,  from  the  church?  dSTo 
other  interpretation  than  this  can  he  fairly  given  to 
the  act  of  the  Assembly  in  appointing  the  com- 
mittee on  the  subject  of  slave-holding;  no  other 
duty  was  understood  by  the  majority  of  the  com- 
mittee to  have  been  assigned  them. 

(cZ)  In  accordance  with  this  view,  the  whole  report 
of  the  committee  is  based  on  the  fact  that  slave- 
holding is,  jrrirnd  facie,  a disciplinable  ‘ offence,’  and 
that  there  is  a regular  way  by  which,  as  such,  it 
may  be  brought  before  the  Assembly.  The  com- 
mittee regarded  it  as  nothing  else;  and  the  only 
real  inquiry  before  them  was,  how  it  might  be  con- 
stitutionally reached  so  as  to  be  removed  from  the 
church. 

The  subject  of  slavery,  therefore,  has  been  more 
fully  discussed  in  the  Hew-school  Presbyterian 
church  in  this  country  than  by  any  other  denomi- 
nation of  Christians.  Ho  other  denomination  has 
had  the  subject  so  often  before  it,  or  met  it  so  frankly 
and  fearlessly.  Ho  denomination  has  borne  so 


110 


THE  CHURCH  AND  SLAVERY. 


frequent  and  so  decided  a testimony  against  it. 
FTone  has  sought  so  earnestly  and  so  steadily  to 
remove  the  evil  from  its  own  hounds  or  from  the 
land.  The  position  of  the  Few-school  church  on 
the  subject  is  perfectly  defined.  Iso  one  need  mis- 
take it:  it  would  seem  that  it  would  he  impossible 
to  mistake  it.  The  sentiments  of  the  church  on 
the  subject  are  well  known  to  its  own  ministers 
and  members : they  are  proclaimed  before  the 
world. 

From  the  review  of  the  successive  steps  taken  by 
the  Presbyterian  church,  the  following  results  seem 
to  he  fully  established  as  indicating  the  position  of 
the  church  on  the  subject: — 

1.  Slave-holding  is  regarded  as  an  evil.  It  is  a 
different  relation  altogether  from  that  of  husband 
and  wife,  parent  and  child,  guardian  and  ward.  It 
is  held  to  he  contrary  to  the  precepts  of  the  Bible 
and  to  the  spirit  of  Christianity.  This  has  been  ex- 
pressed in  every  variety  of  way,  and  without  any 
ambiguity  or  any  wavering.  The  principles  as- 
serted so  constantly  and  so  long  by  the  Presbyterian 
church  cannot  be  carried  out  under  the  idea  that 
slavery  is  not  an  evil,  or  that  it  is  not  unlike  the  re- 
lations in  life  just  referred  to.  There  has  been  no 
such  legislation  in  regard  to  them : no  such  legisla- 
tion in  regard  to  them  would  be  attempted  or  tole- 
rated either  at  the  South  or  the  Forth. 

It  is  sometimes  asked  whether  slavery  is  to  he 
regarded  as  a sin  per  se, — or  a sin  in  itself ; and  much 
learned  dust  is  sometimes  thrown  in  reference  to 
this  question,  assisting  much  in  the  effort  to  mystify 
the  subject  and  to  escape  from  the  charge  of  crimi- 


POSITION  OF  THE  NEW-SCHOOL  CHURCH.  Ill 

nality.  The  General  Assembly  of  the  Presbyterian 
church  has  not  attempted  to  discuss  this  abstract 
matter,  as  it  has  not  in  regard  to  the  sin  per  se  of 
horse-racing  or  lotteries;  and  it  might  be  possible 
to  create  as  much  mystery  by  discussing  the  ques- 
tion about  the  abstract  nature  of  sin  in  reference  to 
those  subjects  as  in  reference  to  slavery.  The  truth 
is,  that,  except  for  purpose  of  mystification, — for  the 
purpose  of  throwing  dust  in  the  eyes  of  another, — 
for  the  purpose  of  escaping  from  responsibility  in  a 
fog, — for  the  purpose  of  indulging  in  sin  while  the 
mind  is  diverted  by  an  abstract  question, — and  for 
the  purpose  of  perplexing  an  adversary, — we  never 
start  the  question  whether  any  thing  is  a sin  per  se 
at  all.  When,  however,  a man  desires  to  sell  lottery- 
tickets,  nothing  is  more  convenient  than  to  suggest 
the  inquiry  whether  it  is  a sin  per  se  to  make  this 
kind  of  appeal  to  chance;  when  a-  man  is  hard 
pressed  by  arguments  for  temperance,  and  desires 
to  indulge  in  wine  as  a beverage,  or  even  in  stronger 
drink,  nothing  is  more  convenient  for  his  purpose 
than  to  start  the  question  whether  it  is  to  be  re- 
garded as  a sin  per  se  to  partake  of  fermented 
liquors  or  alcoholic  drinks ; when  a priest  or  a Le- 
vite  would  wish  for  any  cause  to  pass  by  a wounded 
man,  nothing  can  be  more  convenient  than  to  start 
the  inquiry  whether  this  could  be  regarded  as  a sin 
per  se.  Few  would  be  the  clear  moral  decisions 
which  men  would  make  if  they  should  pause  at 
every  step  to  settle  this  abstract  question ; few  are 
the  questions  of  morals,  however  plain  to  common 
minds,  which  could  not  be  mystified  and  made  very 
doubtful  if  this  point  were  to  be  settled  before  men 


112 


THE  CHURCH  AND  SLAVERY. 


should  act.  As  a matter  of  plain,  practical,  every- 
day concern,  it  is  not  desirable  to  put  any  of  these 
questions  in  this  form ; in  reference  to  sound  policy 
and  sound  action  in  a community,  it  is  not  wise  to 
open  any  of  these  matters  to  the  endless  logomachies 
which  attend  such  abstract  inquiries. 

Two  things  seem  to  he  all  that  is  needful  to  he 
said  on  the  question  whether  slavery  is  to  he  regard- 
ed as  a sin  per  se. 

(i a ) One  is,  that,  if  it  is  meant  that  there  may  pos- 
sibly he  a case  where  the  relation  is  not  sinful,  this 
may  be  so.  This  was  expressly  assumed  in  the  reso- 
lutions adopted  at  Detroit,  if  slave-holding  in  any 
case  is  “ unavoidable  by  the  laws  of  the  State,  or  by 
the  obligations  of  guardianship,  or  by  the  demands 
of  humanity.”  That  such  cases  may  occur  there  can 
he  no  reason  to  doubt;  how  frequent  they  are,  is 
another  question  altogether.  It  is  to  he  presumed, 
however,  that  they  comprise  hut  few  of  all  the  cases 
of  slave-holding  in  the  land.  Few  slave-holders  de- 
fend the  fact  that  they  hold  men  in  bondage  on  these 
grounds ; few  advocates  of  slavery  at  the  North  main- 
tain that  these  cases  constitute  the  general  rule  and 
not  the  exceptions.  All  those,  with  very  few  ex- 
ceptions, who  regard  slave-holding  in  general  as 
sinful,  suppose  that  there  may  he  cases  where  the 
mere  legal  relation  cannot  he  regarded  as  wrong. 
If  a purchase  is  made  at  the  request  of  a slave,  and 
with  a view  to  his  freedom ; if  he  is  held  merely  in 
transitu,  and  with  the  design  that  he  shall  be  free; 
if  an  aged  slave  in  a family  is  so  held  in  order  that 
he  may  be  provided  for,  and  so  held  that  he  might 
he  free  if  he  chose,  and  that  he  would  not  be  sold  if 


\ 

J 


POSITION  OF  THE  NEW-SCIIOOL  CHURCH.  113 

liis  nominal  master  should  die ; or  if  the  young  who 
are  inherited  as  slaves  are  held  with  a view  to  free- 
dom, and  under  a proper  training  for  freedom,  and 
with  suitable  security  that  they  shall  he  free  when 
they  reach  a certain  age  or  should  their  legal  owner 
die, — it  would  seem  to  he  plain  that  these  cases  are 
consistent  with  the  spirit  of  Christianity,  and  that  a 
man  should  not  feel  that  he  is  guilty  before  God  if 
he  is  in  these  circumstances.  But,  at  the  same  time, 
it  should  he  said  that  it  ought  to  he  a matter  of  de- 
vout gratitude  to  any  one  to  he  able  to  reflect  that 
he  is  not  in  that  condition  himself,  and  that  his 
mind  will  be  more  at  ease  if,  even  in  this  sense,  he  is 
wholly  detached  from  slavery. 

(b)  But,  if  it  is  contemplated  that  a slave  is  to  he 
held  as  a slave, — as  property;  if  he  is  bought  and 
sold  for  purposes  of  gain;  if  his  freedom  is  not  con- 
templated or  desired;  if  no  arrangements  are  made 
for  his  emancipation  while  his  owner  lives  or  when 
he  dies;  if  there  is  no  express  and  definite  training 
for  freedom;  if  the  whole  system  of  discipline  is 
such  as  to  fit  him  for  slavery  and  not  for  freedom ; 
if  the  slave  is  so  held  that  when  his  master  dies  he 
will  be  subject  to  the  same  mode  of  disposal  as  any 
other  ‘property;’  if  he  is  liable  to  be  sold  into 
harder  bondage,  to  be  separated  from  his  wife  and 
children,  to  he  consigned  to  perpetual  servitude, — 
then  slave-holding  is  a sin  per  se,  and  should  be  f 
dealt  with  as  any  other  sin  is.  If  such  he  the  aim 
and  the  purpose  of  the  slave-holder,  then,  in  reply  | 
to  the  question  whether  slavery  is  a ‘ sin  per  se,’  I an- 
swer, in  the  words  of  another,  “It  is  a sin,  as  murder 
is  sin,  as  theft  is  sin,  as  injustice  is  sin.  Cases  there 


114 


THE  CHURCH  AND  SLAVERY. 


may  be  where  slave-holders  are  only  nominally  guilty. 
The  same  is  true  of  many  acts  -which,  in  view  of 
human  law,  are  called  murder  and  theft.  A man 
may  he  a nominal  slave-holder  from  necessity,  and 
yet  be  a pious  and  benevolent  man.  A murderer 
in  the  judgment  of  man  may  be  acquitted  at  the 
bar  of  God.  In  both  these  cases  a false  judgment 
exists.  There  is  neither  slave-holding  nor  murder 
in  either  case.  But  when  a man  kills  another  from 
malice , it  is  murder;  when  a man  holds  slaves  for 
gain , it  is  injustice  and  fraud.  Here  is  the  true  dis- 
tinction. Any  man  who  holds  slaves  for  a benevolent 
end, — who  remunerates  their  labour,  and  is  only  pre- 
vented from  manumitting  them  by  circumstances 
which  he  cannot  control, — is  involved  in  misfortune, 
but  not  in  guilt ; but  he  who  holds  slaves  for  his  own 
gain,  to  increase  his  wealth,  or  to  promote  his  selfish 
ends,  is  as  truly  guilty  of  injustice  and  fraud  as 
if  he  were  a common  thief;  and  he  is  all  the  more 
guilty,  because  he  robs  the  slave  of  rights  far  more 
precious  than  gold.  A single  act  of  robbery  dooms 
a thief  to  the  State  prison ; a system  of  robbery  is 
justified  and  defended,  and  is  no  bar  to  honour  and 
respectability  in  the  world.”* 

These  are,  in  my  apprehension,  sound  moral  prin- 
ciples; nor  is  it  possible  for  me  to  see  how,  if  a 
slave  is  held  for  purposes  of  gam  and  not  for  a pur- 
pose of  benevolence,  the  act  can  be  regarded  other- 
wise than  as  a ‘ sin  per  se,’ — a sin  like  all  other  sins 
in  itself, — and  that  it  should  be  so  treated  and  regarded. 


* Slavery  and  the  Church,  by  Smectymnuus,  Boston,  1856,  p.  8. 
This  is  by  an  Old-school  Presbyterian. 


POSITION  OF  THE  NEW-SCHOOL  CHURCH.  115 


2.  It  is  a clear  principle  in  the  Presbyterian 
church,  as  defined  by  the  successive  acts  of  the 
church  represented  in  the  General  Assembly,  that 
slavery  is  not  regarded  as  a good  to  he  perpetuated, 
but  as  an  evil  to  be  removed.  There  is  not  an  act 
of  the  church,  from  the  beginning  of  its  history  in 
this  country,  that  can,  by  any  fair  interpretation, 
be  adduced  to  prove  that  slavery  is  to  be  perpetuated, 
or  that  it  is  contemplated  as  a thing  which  it  is 
desirable  to  continue  in  the  world.  All  the  acts 
of  the  Assembly  from  the  beginning  look  in  one 
direction ; all  contemplate  one  end : — the  total  aboli- 
tion of  slavery  in  the  church  and  in  the  world. 
The  inquiries  which  have  been  started  and  pursued 
with  so  much  earnestness  now  for  a pteriod  of  more 
than  fifty  years  have  not  been  how  it  may  be  per- 
petuated, but  how  it  may  be  removed.  There  has 
been  no  legislation  with  a view  to  its  perpetuity; 
there  has  been  none  so  to  modify  the  system  that 
it  might  thus  become  a relation  desirable  to  be  per- 
petuated ; there  has  been  no  direct  and  exclusive 
action  in  regard  to  the  abuses  of  the  system.  All 
the  acts  of  the  Assembly  have  been  aimed  at  the 
thing  itself,  as  a great  evil  which  the  best  interests 
of  religion  made  it  desirable  to  have  removed  as 
soon  as  possible.  There  has  been  indeed  much 
kindness  and  forbeai’ance  in  the  spirit  of  all  the  acts 
of  the  Assembly.  There  has  been  much  sympathy 
expressed  for  the  Southern  churches  who  are  in- 
volved in  the  misfortunes  and  disadvantages  inci- 
dent to  slavery.  There  has  been  no  disposition  to 
press  matters  to  an  extreme.  There  has  been  no 
disposition  to  cut  even  slave-holders  off  from  the 


116 


THE  CHURCH  AND  SLAVERY. 


church  by  summary  legislation.  There  has  been  a 
firm  and  fixed  regard  to  the  Constitution  of  the 
church.  There  has  been  much  inquiry  and  much 
[prayer  about  the  proper  way  to  reach  the  evil ; but 
there  has  been  au  intention  to  reach  it.  There  has 
been  one  steady,  long-continued,  persevering  effort 
to  reach  it;  and,  so  far  as  the  action  of  the  church 
has  gone,  it  has  been  of  the  same  nature  as  that 
pursued  in  relation  to  intemperance,  Sabbath-break- 
ing, profaneness,  gambling,  lotteries,  horse-racing, 
and  licentiousness, — a steady  inquiry,  not  how  these 
evils  might  be  perpetuated  in  the  community,  but 
how  they  might  be  removed ; an  inquiry,  not  how 
they  might  be  rendered  tolerable  by  checking 
abuses,  but  how  they  might  be  removed  altogether; 
an  inquiry,  not  whether  it  was  desirable  to  remove 
them,  but  only  how  it  might  be  done.  Emancipa- 
tion, entire  and  universal,  has  been  in  the  line  of 
all  the  action  on  the  subject  of  slavery,  and  would 
have  been  accomplished  long  ago  if  the  often-ex- 
pressed wishes  of  the  church  had  been  complied 
with,  or  if  there  had  been  power  to  reach  the 
evil. 

3.  It  follows  from  the  various  acts  of  the  Assembly, 
as  they  have  now  been  considered,  that  a man  who 
is  a slave-holder  is  not  prima  facie  iu  good  standing 
in  the  Presbyterian  church.  It  is  a case  for  him  to 
make  out;  not  for  him  to  assume  to  be  true.  There 
may  be  cases,  as  has  been  shown,  where  a man  is 
not  to  be  regarded  as  subject  to  the  discipline  of  the 
church,  or  as  guilty  of  an  ‘■offence,'  who  sustains 
the  legal  relation  of  a slave-holder ; but  that  is  a case 
for  him  to  make  out.  It  is  true  that  slave-holding  has 


POSITION  OF  THE  NEW-SCHOOL  CHURCH.  117 


existed  in  tlie  Presbyterian  church,  as  in  all  other 
churches  in  this  country,  from  the  beginning ; it  is 
true  that  there  has  been  no  formal  act  of  the  church 
declaring  that  a man  who  sustains  this  relation 
cannot,  in  any  circumstances,  be  regarded  as  in 
good  standing  in  the  church ; it  is  true  that  there 
have  been  no  formal  acts  of  discipline  excluding 
a man  from  the  church  for  sustaining  this  relation ; 
it  is  true  that  many  have -entered  the  church  sup- 
posing that  the  act  of  slave-holding  was  no  bar  to 
good  standiug;  and  it  is  true  that  in  the  General 
Assembly  slave-holding  ministers  and  elders  have 
been  admitted  to  seats  without  a question  beiug 
raised  as  to  their  regular  standing  in  the  church. 
But  all  this  does  not  change  the  essential  inference 
derived  from  the  action  of  the  church  on  the  sub- 
ject. How  can  a man  who  is  a slave-holder  regard 
himself  as  occupying  precisely  the  same  position 
in  the  church  as  he  does  who  sustains  the  relation 
of  husband,  father,  guardian?  Against  the  one 
relation  there  has  been  a long  and  steady  course 
of  action  for  fifty  years,  speaking  uniformly  of  the 
system  as  “evil;  as  contrary  to  the  Bible  and  the 
spirit  of  Christianity;  as  a gross  violation  of  the 
most  precious  and  sacred  rights  of  human  nature ; 
as  a paradox  in  the  moral  system;  as  a blot  on  our 
holy  religion;  as  a system  to  be  totally  removed 
as  speedily  as  possible.”  How  can  a man,  if  he 
respects  these  uniform  and  reiterated  declarations 
of  his  own  church,  — declarations  made  before  he 
entered  it,  existing  on  its  records  when  he  entered 
it,  and  repeated  constantly  since  he  entered  it, — 
how  can  he  regard  himself,  or  suppose  that  the 

H 


118 


THE  CHURCH  AND  SLAVERY. 


chureli  regards  him,  as  in  perfectly  fair  and  good 
standing  in  a church  where  these  are  the  avowed 
and  settled  principles,  Avho  holds  his  fellow-men  in 
a condition  where  they  are  exposed  to  all  these 
evils?  Suppose  that  the  same  course  of  legislation 
had  been  pursued  in  regard  to  lotteries,  and  a member 
of  the  church  still  persisted  in  selling  lottery -tickets 
and  was  tolerated,  not  because  his  conduct  was 
approved,  hut  because*  there  was  no  constitu- 
tional power  to  bring  him  under  any  act  of  disci- 
pline ; or  in  regard  to  the  manufacture  and  sale 
of  ardent  spirits,  and  a member  of  the  church  still 
persevered  in  manufacturing  and  selling  the  poison ; 
or  in  regard  to  horse-racing,  and  a member  of  the 
church  still  persisted  in  engaging  in  this  species 
of  business;  or  in  regard  to  the  slave-trade , and  a 
member  of  the  church  still  continued  to  pursue 
the  traffic : would  it  be  proper  to  assume  that  such 
a man  was  prima  facie  in  good  standing  in  the 
church,  and  that,  other  things  being  equal,  he  was 
to  he  regarded  as  precisely  in  the  same  condition  as 
the  man  who  sustains  the  relation  of  father,  husband, 
or  guardian  ? The  Presbyterian  church  by  its  acts 
regards  the  holding  of  slaves  as  an  ‘ offence,’ — that 
is,  an  act  subjecting  a man  to  the  discipline  of 
the  church, — unless  he  can  show  that,  in  his  case, 
from  peculiar  circumstances,  it  is  not  to  he  so 
treated.  And,  according  to  the  acts  of  that  church, 
this  offence  is  to  he  approached  and  reached  as  any 
other  £ offence’  is ; and  nothing  in  the  nature  of  the 
act,  or  the  relation  as  such,  separates  it  in  the  esti- 
mate in  which  it  is  to  be  held  and  in  the  manner 
in  which  it  is  to  he  treated,  in  the  recorded  judg- 


POSITION  OF  THE  NEW-SCHOOL  CHURCH.  119 


ment  of  the  church,  from  any  other  act  subjecting 
a man  to  discipline. 

These,  so  far  as  I can  understand  the  acts  of  the 
church,  are  settled  principles.  This  is  the  position  of 
the  Presbyterian  church  on  this  subject.  These  are 
the  ends  and  aims  which  have  been  contemplated  now 
for  a period  of  half  a century.  The  declaration  of 
sentiment  has  been  steady ; the  aim  has  been  steady. 
The  ultimate  avowed  object  from  the  beginning  has 
been  the  1 total  abolition  of  slavery’  in  the  church,  and, 
i as  far  as  possible,  in  the  world ; the  inquiries  pursued 
have  been  only  how  this  end  might  best  be  reached. 
There  have  been  no  back-tracks  taken;  there  has 
been  no  ambiguity  in  regard  to  this  as  being  the 
ultimate  design.  If  there  has  been  an  intermitting 
of  testifying  on  the  subject,  it  has  not  been  because 
there  has  been  any  change  of  view  or  purpose ; if 
the  church  has  seemed  to  slumber  over  the  subject, 
it  has  been  because  some  other  important  matter 
claimed  more  immediate  attention,  or  because  it 
seemed  that  a mere  repetition  of  former  testimonies 
in  regard  to  the  subject  would  only  irritate  without 
promoting  the  object;  if  there  has  been  an  omission 
to  act , it  was  because  it  was  not  apparent  what 
further  could  be  done;  if  there  has  been  a kind 
word  uttered  in  behalf  of  the  churches  where  the 
evil  prevails,  it  was  not  to  apologize  for  the  evil, 
but  to  prevent  a severity  of  judgment  and  a harsh- 
ness of  expression  in  regard  to  those  who,  by  no 
agency  of  their  own,  have  been  placed  in  these 
circumstances;  and  if  there  has  been  a word  of 
severity  uttered  in  regard  to  abolitionists,  it  has 
not  been  because  they  were  aiming  to  £ effect  the 


120 


THE  CHURCH  AND  SLAVERY. 


total  abolition  of  slavery,’  but  because  some  of 
them  made  war  on  the  Bible,  on  tbe  cliurch,  and 
on  the  ministry;  it  lias  been  because  they  were 
promoting  infidelity  at  tbe  same  time  that  they 
wore  promoting  a good  cause,  or  under  colour  of 
promoting  a good  cause, — not  because  they  are  tlie 
enemies  of  slavery. 

Such  a position  I regard  as  a noble  position.  It 
has  given  the  hfew-school  Presbyterian  church  au 
elevation,  in  this  respect,  above  the  branch  of  the 
church  from  which  it  has  been  separated,  and  above 
all  the  other  churches  in  this  land.  Its  position  is 
better  determined  than  that  of  any  other  church; 
the  subject  has  had  a more  full  discussion  in  that 
church  than  in  any  other.  Difficulties  have  been 
encountered  which  are  yet  to  be  encountered  by 
every  other  great  denomination  of  Christians  in  this 
land,  and  which,  in  the  discussion,  may  do  to  them 
what  it  has  not  done  to  the  New-school  Presbyterian 
church, — break  them  asunder  or  scatter  them  in 
fragments.  The;  positions  taken  in  that  church  have 
placed  it,  in  this  respect,  in  a condition  that  accords 
with  the  spirit  of  the  age  in  regard  to  slavery;  with 
all  the  noble  sentiments  that  prevail  in  the  world 
on  the  subject,  and  with  all  the  genuine  utterances 
of  humanity.  In  this  respect  it  is  abreast,  if  not 
ahead,  of  the  world. 

For  one,  I glory  in  this  position,  and  deem  it 
an  honour  to  belong  to  a church  where  these  senti- 
ments have  been  uttered ; these  positions  taken ; 
and  these  ends  avowed.  I would  not  remain  con- 
nected with  a church — no,  not  for  one  hour — if  I 
believed  that  it  was  contemplated  that  slavery  was 


POSITION  OP  THE  NEW-SCHOOL  CHURCH.  121 


to  be  a permanent  institution  in  that  church ; if  it  was 
held  that  the  relation  is  on  the  same  basis  as  that 
of  husband  and  wife,  parent  and  child,  master  and 
apprentice,  guardian  and  ward;  if  it  was  under- 
stood that  the  relation  implied  nothing  against  a 
man’s  good  and  regular  standing  in  the  church; 
and  if  the  “complete  abolition  of  slavery  through- 
out Christendom,  and,  if  possible,  throughout  the 
world,”  was  not  the  aim  contemplated  and  steadily 
pursued  by  all  Christian  and  constitutional  methods. 
If  such  were  not  the  aim  of  the  church  with  which 
I was  connected,  I would  seek  some  other  connec- 
tion ; or,  if  I could  not  find  such  a connection  in  a 
church  that  would  be  in  general  accordance  with 
my  views  on  other  matters,  I would  stand  alone, 
and  give  utterance  to  a solitary  testimony  against 
this  great  evil, — “this  blot  on  our  holy  religion.” 
I would  go  down,  as  I intend  to  now,  to  the  closing 
scene  of  my  life  with  the  reflection  that,  though  my 
name  might  be  worth  little,  it  could  not  be  adduced 
as  in  any  way,  or  by  any  fair  construction,  con- 
tributing to  the  support  and  perpetuity  of  this  sys- 
tem, or  as  being  connected  with  a church  which 
contemplated  this  as  among  the  permanent  institu- 
tions of  the  world.  My  death-bed  shall  never  be 
clouded  by  any  such  recollection ; and  no  man  after 
my  death  shall  be  able  to  refer  to  me  as  having  even 
once  in  my  life  uttered  a sentiment  in  favour  of 
human  bondage,  or  as  having  contributed  even  by 
my  silence  to  its  extension  and  perpetuity  in  the 
world. 


122 


THE  CHURCH  AND  SLAVERY. 


CHAPTER  VI. 

THE  CONSTITUTIONAL  POWER  OP  THE  PRESBYTERIAN 
CHURCH  ON  THE  SUBJECT  OP  SLAVERY. 

It  is  a very  material  inquiry  now,  whether  all  has 
been  done  by  the  church  that  can  be  done  to  check 
the  progress  of  slavery  and  to  remove  it  from  the 
world;  whether  the  resources  of  the  church  are 
exhausted;  whether  Christianity  at  this  point  is 
powerless;  -whether  the  church,  having  borne  its 
testimony  against  the  evil,  must  sit  down  exhausted 
and  despair  of  doing  any  thing  further;  or  whether 
there  is  still  a work  to  be  accomplished,  that  shall 
be  in  the  proper  line  of  the  functions  of  the  church, 
for  detaching  itself  from  the  evil,  and  for  removing 
it  from  our  land  and  from  the  world.  Must  the 
church  stand  where  it  is,  and  leave  the  evil  to  grow 
or  to  correct  itself?  Must  it,  confessing  its  own 
weakness,  make  it  over  now  to  politicians  and  to 
worldly  men  ? Must  it,  having  made  a record  of  its 
sentiments  on  the  subject,  now  fold  its  arms  and 
look  to  the  providence  of  God  alone  to  interpose  and 
check  the  evil  ? 

Ho  man  with  just  views  will  doubt  that  there  is 
need  of  the  interposition  of  divine  Providence  in 
removing  such  an  evil  as  slavery  from  the  -world ; no 
man  with  just  views  will  make  any  elfort  to  remove 
the  evil  without  feeling  that  all  success  must  de- 


CONSTITUTIONAL  POWER  OE  THE  CHURCH.  123 

pend  on  that  God  who  has  power  over  men’s  hearts, 
and  who  can  dispose  them  to  do  what  is  right, — “to 
unloose  the  heavy  burdens,  and  to  bid  the  oppressed 
go  free.”  Still,  it  is  a proper  and  a fair  inquiry 
■whether  there  is  any  thing  that  remains  to  be  done 
by  the  church  to  “ efface  this  blot  on  our  holy  reli- 
gion,” and  to  secure  “liberty  to  all  the  inhabitants 
of  the  land.”  This  inquiry  will  be  pursued  first 
with  reference  to  the  Hew-school  Presbyterian 
church,  and  then  with  reference  to  the  church  at 
large. 

In  reference  to  the  Hew-school  Presbyterian 
church  (and  the  same  remarks  would  be  applicable 
to  some  other  denominations)  there  are  two  points 
worthy  of  remark.  One  relates  to  the  fact  that  it  is 
a constitutional  body;  the  other  to  the  inquiry  what 
can  be  done  under  that  Constitution,  and  consist- 
ently with  it,  in  reaching  and  removing  the  evil. 

1.  It  is  a constitutional  body;  that  is,  it  has  prin- 
ciples of  doctrine  and  rules  of  practice  which  have 
been  agreed  on,  and  which  are  to  be  observed  in  all 
its  acts  of  government  and  discipline.  The  general 
'principles  contained,  as  it  is  supposed,  in  the  Hew 
Testament,  have  been  embodied  and  arranged  for 
the  organization  and  the  government  of  the  church. 
It  is  not  supposed  either  that  the  principles  of  the 
Constitution  are  of  higher  authority  than  the  Bible; 
or  that  there  is  any  thing  in  the  Constitution  which 
cannot  be  found  substantially  in  the  Bible ; or  that 
its  rules  and  laws  are  binding  should  they  contra- 
vene the  laws  of  the  Bible;  or  that  they  bind  the 
conscience  as  such  in  the  same  sense  that  the  laws  of 
the  Bible  do;  or  that  they  cannot  be  altered  if  it 


124 


THE  CHURCH  AND  SLAVERY. 


should  he  found  necessary  iu  order  to  make  them 
more  conformable  to  the  Bible.  The  arrangement 
is  conventional ; and  it  is  agreed , by  those  who  become 
ministers  and  members  of  that  church,  that,  while 
connected  with  it,  they  will  conform  to  the  specified 
rules  and  arrangements  in  the  Form  of  Government 
and  Discipline.  It  is  an  admitted  principle  with  all 
true  Presbyterians  that  the  Constitution  must  be 
complied  with  or  altered ; that  in  reference  to  all 
evils,  and  the  methods  of  removing  them,  the  forms 
specified  in  the  Constitution  should  be  strictly  ob- 
served, or  that  they  should  be,  in  a proper  way,  so 
changed  as  to  meet  that  form  of  evil ; that  a man 
who  is  not  willing  to  pursue  this  course,  and  who 
should  seek  to  introduce  some  form  of  meeting 
an  evil  not  known  to  the  Constitution,  violates  a 
compact  solemnly  made  when  he  connected  himself 
with  the  church.  There  is  a proper  course  for  such 
a man.  It  is  to  seek,  in  a regular  way,  to  have  the 
Constitution  so  changed  as  to  meet  his  views,  or, 
failing  in  this,  quietly  to  withdraw  from  the  church 
and  seek  another  connection. 

At  the  same  time,  it  is  to  be  observed  that  the 
Constitution  of  the  church  may  be  altered.  Vener- 
able as  it  is,  valuable  as  it  is,  and  wise  as  it  is,  it  is 
not  to  be  assumed  that  all  wisdom  died  with  the 
fathers ; nor  is  it  to  be  assumed  that  they  had  the 
gift  of  inspiration  to  understand  all  that  there  is  in 
the  Bible,  or  that  comprehensive  power  which  could 
coudense  all  which  it  contains  into  a brief  constitu- 
tion. Hor  had  they  the  gift  of  such  extraordinary 
foreknowledge  as  to  be  able  to  anticipate  all  the 
contingencies  which  might  occur,  or  all  the  phases 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  125 


exist  in  the  church  and  the  world.  If  slave-holding 
is  a sin,  and  if  the  Constitution  has  not  made  provi- 
sion for  removing  it,  it  is  not  to  be  assumed  that  it 
is  therefore,  to  be  perpetual  in  the  church,  and  that 
it  is  forever  to  be  protected  by  the  sanction  of  a 
constitution.  The  true  way  would  be  to  meet  it  as 
any  other  evil  would  be  met  which  had  been  before 
misunderstood,  or  which  had  not  been  compre- 
hended in  the  arrangements  made  by  the  framers 
of  the  Constitution.  It  is  rather  to  be  assumed  that 
there  is  no  evil  -which  is  beyond  the  reach  of  the 
church ; no  iniquity  -which  is  to  be  permanently  and 
perpetually  tolerated  because  the  fathers  who  made 
the  Constitution  were  not  sagacious,  wise,  and  fore- 
seeing enough  to  anticipate  its  existence,  or  to 
embrace  it  in  the  provisions  which  they  made  for 
removing  evil. 

ISTor  is  it  to  be  assumed , because  the  same  thing 
existed  -when  the  Constitution  was  made,  and  was 
tolerated  then,  that  therefore  it  is  always  to  be 
tolerated.  This  would  be  to  make  the  framers  of 
the  Constitution  more  keen-sighted  and  sagacious 
than  any  framers  of  a constitution  have  ever  been, 
and  would  be  to  place  them  on  an  eminence  in 
authority  which  it  would  be  difficult  to  distinguish 
from  infallibility.  It  is  certainly  a supposable  case 
that  the  sentiments  of  the  world  on  moral  subjects 
may  undergo  a change  for  the  better,  bringing  them 
nearer  to  the  proper  standard  of  truth ; that  a thing 
may  be  regarded  as  innocent  in  one  age  which  the 
subsequent  age  may  justly  see  to  be  fraught  with 
criminality;  that  a custom  may  prevail  in  one  age 


126 


THE  CHURCH  AND  SLAVERY. 


which  a more  just  application  of  the  principles  of 
the  Bible  would  lead  men  to  abandon ; and  that  an 
evil  may  he  so  intrenched  and  fortified  in  one  age 
that  it  would  be  hopeless  to  attempt  to  remove  it 
then,  which,  nevertheless,  a subsequent  age  might 
regard  as  wholly  opposed  to  the  gospel,  and  wholly 
at  war  with  the  best  interests  of  mankind.  It  is  un- 
necessary to  show  that  in  reference  to  many  wrongs — 
to  duelling,  to  intemperance,  to  the  slave-trade,  to 
the  rights  of  rulers,  to  the  relation  of  the  church  to 
the  state,  to  lotteries,  to  civil  obligations — the  sen- 
timents of  the  world  have  so  changed  as  to  make  it 
necessary  to  adjust  existing  forms  and  constitutions 
to  those  changes;  to  make  such  changes  as  to  ex- 
press the  just  opinion  of  a more  enlightened  age, 
and  not  the  sentiments  of  a dark  and  barbarous 
generation.  A man  should  not  assume , therefore, 
because  slave-holding  has  been  at  one  time  tolerated 
in  the  church,  that  therefore  it  is  always  to  he  tole- 
rated ; that  because  it  existed  when  the  Constitution 
of  the  church  was  formed,  therefore  it  is  to  be  tole- 
rated always ; that  because  it  was  once  esteemed  to 
he  right,  it  is  always  so  to  he  esteemed,  bfor  can  it 
he  assumed  by  any  one  that  because  he  or  his  father 
entered  the  church  with  an  implied  understanding 
that  it  was  not  inconsistent  with  a good  and  regular 
standing  in  the  church,  therefore  it  is  to  he  assumed 
that  it  is  always  and  in  all  circumstances  to  he  re- 
garded as  consistent  with  a good  and  regular  stand- 
ing in  the  church.  To  deny  these  principles  would 
obviously  he  a certain  mode  of  preventing  progress, 
of  shutting  out  the  benefit  of  the  light  of  advancing 
ages,  of  petrifying  error  and  sin,  and  of  leaving  the 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  127 

church  far  in  the  rear,  in  the  questions  of  morals,  of 
what  might  he  the  actual  condition  of  the  outside 
world.  What  would  have  been  the  effect  of  making 
such  an  unchangeable  constitution  in  the  time  of 
Abraham,  of  Jacob,  or  of  David, — in  the  time  of 
Constantine  or  Charlemagne, — in  the  time  of 
Abelard  and  Duns  Scotus?  As  a matter  of  fact, 
however,  every  constitution  makes  provision  for  its 
own  modification.  The  Constitution  of  the  United 
States  maybe  amended  in  a specified  manner;  so 
may  also  the  Constitution  of  the  Presbyterian 
church. 

It  may  be  asked  whether  it  is  desirable  or  right 
to  be  connected  with  an  organization  that  seems  to 
be  encumbered  in  this  manner,  and  which  may,  by 
its  positive  influence,  or  by  declining  to  act  in  a 
right  manner,  contribute  so  much  to  sustain  and 
perpetuate  evil  in  the  world. 

To  this  question  it  is  obvious  to  reply  that  an 
organization, — an  association  under  a constitution, — • 
whatever  incidental  evils  may  be  connected  with  it, 
may  be  most  powerful  for  good.  It  is  better  for  men 
to  act  together  than  to  stand  alone  and  to  act  indepen- 
dently. An  organization  will  bear  more  efficiently 
on  an  evil  in  removing  it  than  the  same  number  of 
individuals  which  compose  it  would  or  could  if  they 
acted  'without  concerted  action ; or,  in  promoting 
good,  will  be  the  more  efficient  and  certain,  if  it  is 
regulated  by  constitutional  rules  or  by  a constitution, 
than  if  it  is  irregular,  fitful,  spasmodic.  Hence,  a 
church  is  more  efficient  in  a community  than  the 
same  number  of  individuals  which  compose  it 
would  be  without  an  organization;  and  hence, 


128 


THE  CHURCH  AND  SLAVERY. 


under  the  constitutions  in  the  respective  States  of 
this  Union,  and  in  the  United  States  considered  as 
one,  the  rights  of  men  are  more  safe,  and  the  ends 
of  society  are  better  secured,  than  they  could  he 
if  there  were  no  constitution,  or  than  they  could  be 
under  an  arbitrary  rule  or  in  a state  of  anarchy. 
In  reference  to  all  personal  rights  of  liberty,  con- 
science, property,  religion,  a constitution  is  inva- 
luable; and  the  point  which  men  reach  in  the 
progress  of  society  is  indicated  at  once  by  the 
answer  to  the  question  whether  the  government 
under  which  they  live  is  constitutional  or  whether  it 
is  despotic.  It  does  not  appear  that  a constitution 
may  not  be  as  valuable  in  the  church  as  in  the 
state, — in  reference  to  the  spiritual  as  to  the  tem- 
poral interests  of  men. 

It  is  still  a question,  however,  whether,  when  a 
church  does  not  take  the  stand  which  it  ought  to  do 
on  the  subjects  of  temperance,  liberty,  humanity, 
or  doctrine,  it  is  better  to  remain  in  it,  or  to  leave 
it, — to  attempt  to  bring  it  to  a right  position,  or  to 
forsake  it  and  seek  another  organization, — to  en- 
deavour by  constitutional  changes  to  induce  others 
to  act  with  us,  or  to  bear  an  isolated  and  inde- 
pendent testimony  against  the  evil  ? Is  it  (to  apply 
these  remarks  to  the  case  before  us)  better  to  remain 
in  the  Presbyterian  church,  with  the  views  which  it 
has  expressed  on  the  subject  of  slavery,  and  with  the 
fact  before  the  mind  that  slavery  does  exist  to  some 
extent  among  its  members,  and  that  as  yet  no  effi- 
cient discipline  has  been  adopted  to  detach  the 
church  from  it,  or  to  withdraw  from  it  on  that  ac- 
count, thus,  by  the  act  of  withdrawing,  bearing  a 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  129 

decided  testimony  against  tlie  system,  and  seeking 
elsewhere  the  liberty  of  more  decided  action  in 
removing  the  evil?  Does  not  a man,  for  example, 
with  the  views  which  I have  expressed  in  this 
paper  against  slavery,  violate  his  conscience  and  sin 
against  Christ  hy  lending  to  the  system  the  ap- 
parent  countenance  and  support  which  the  fact  of 
his  continued  connection  with  the  church  seems  to 
furnish?  Does  not  such  a man,  in  fact,  lend  the 
influence  of  his  name,  whatever  it  may  be  worth,  to 
the  support  of  the  evil,  and  practically  contribute  to 
keep  it  up  in  the  world  ? 

To  these  questions  I would  reply,  in  general,  that 
there  map  he  cases,  undoubtedly,  where  it  is  a man’s 
duty  to  separate  himself  from  a corrupt  organiza- 
tion, and  to  hear  the  testimony  against  the  evil 
which  would  result  from  the  fact  of  leaving  such  an 
organization.  He  is  so  to  act  as  not  to  become,  by 
any  fair  construction,  ‘ a partaker  of  other  men’s 
sins.’  If  his  connection  with  a church  necessarily 
implies  that  he  approves  of  the  errors  which  it 
contains, — if  it  interferes  with  freedom  of  worship, 
— if  the  church  is  wholly  heretical  or  corrupt, — 
if  there  is  no  possibility  of  reforming  it, — if  his 
influence  will  he  wholly  lost  for  good  while  he 
remains  in  it, — if  the  church  is  making  no  pro- 
gress toward  a better  state  and  can  not  he  moved 
to  do  it, — then  the  path  of  duty  might  be  plain.  So 
Luther  and  Calvin,  acting  on  such  injunctions  as 
those  in  Rev.  xviii.  4,  2 Cor.  vi.  16,  IT,  Isa.  xlviii. 
20,  came  out  of  the  Roman  communion ; and  so 
eases  may  undoubtedly  occur  now  in  which  a 
church  is  so  corrupt  as  to  make  a longer  continu- 


130 


THE  CHURCH  AND  SLAVERY. 


ance  in  it  inconsistent  with  every  sentiment  of  duty 
which  a man  owes  to  God. 

But,  in  reference  to  the  specific  question  whether 
a man  holding  strong  anti-slavery  views  should,  on 
that  account,  detach  himself  from  the  New-school 
Presbyterian  church,  let  the  following  thoughts  he 
suggested  : — 

(a)  A man’s  position  as  an  individual  on  the 
subject  of  slavery,  as  well  as  on  all  other  subjects, 
may  be  defined  and  well  understood.  There  is 
nothing  to  prevent  the  full  expression  of  his  own 
sentiments  on  the  subject,  either  in  debate,  or  in 
the  pulpit,  or  by  the  press, — iu  any  way,  in  fact, 
that  he  may  choose,  public  or  private.  We  have 
seen  that  in  the  New-school  Presbyterian  church, 
whatever  may  he  true  in  regard  to  other  churches, 
the  utmost  latitude  of  debate  is  allowed ; the  most 
free  expression  of  opinion  on  the  subject  of  slavery 
is  consistent  with  what  are  understood  to  he  the 
well-defined  views  of  the  church.  A man,  if  wholly 
detached  from  this  church,  could  not  expect  or 
desire  the  right  of  a more  full  and  free  expression 
of  opinion ; and,  in  fact,  it  is  presumed  that  every 
man’s  opinions  on  the  subject  are  well  understood. 
By  his  connection  with  the  church,  moreover,  he  is 
not  responsible  in  any  way  for  what  another  man 
utters ; and  so  far  as  the  power  of  hearing  testimony 
is  concerned,  and  so  far  as  a man’s  influence  goes, 
and  so  far  as  he  chooses  to  put  forth,  alone  or  in 
connection  with  others,  any  efforts  for  the  removal 
of  the  evil,  he  could  not  expect  or  desire  greater 
independence  in  speaking  or  acting  than  he  can 
enjoy  in  connection  with  the  New-school  Preshy- 


CONSTITUTIONAL  POWER  OE  THE  CHURCH.  131 

terian  church..  As  one  illustration  of  this,  I may 
remark  that  I pen  these  sentiments  and  send  them 
forth  with  as  much  conscious  freedom,  and  with  as 
certain  a conviction  that  I shall  he  free  from  all 
molestation  in  the  church  on  account  of  them,  as  I 
could  do  if  I were  wholly  unconnected  with  this 
church  or  any  other,  with  as  perfect  liberty  of 
speech  as  any  professed  abolitionist  could  desire. 

( b ) Again.  A man  may  greatly  weaken  his  influ- 
ence by  detaching  himself  from  a church.  There 
is,  indeed,  as  I have  stated  before,  a point  where  it 
becomes  a plain  matter  of  duty  for  a man  to  with- 
draw from  a corrupt  and  a degenerate  church, — 
when  there  is  no  hope  of  its  reformation,  and  when 
his  continuing  in  it  must  be  construed  as  an  appro- 
bation of  its  course;  but  up  to  that  point  a man 
weakens  his  influence  in  a good  cause  by  with- 
drawing from  it.  He,  indeed,  bears  his  testimony 
against  the  evil  opinions  in  the  church,  or  its  cor- 
rupt practices,  by  separating  from  it;  hut  he  be- 
comes an  isolated  individual;  he  loses  all  the  power 
derived  from  association ; he  cuts  himself  off  from 
what  will  be  regarded,  as  long  as  he  is  connected 
with  the  body,  as  a right , — that  of  endeavouring  to 
exert  an  influence  on  the  body ; he  deprives  himself 
of  all  power  of  effecting  a reformation  in  the  body 
itself.  Other  things  being  equal,  an  associated 
body  will  listen  much  more  readily  to  the  sug- 
gestions of  one  of  its  own  number  than  it  will  to 
what  will  he  regarded  as  the  intermeddlings  of 
those  not  connected  with  it.  A man  has  more  in- 
fluence in  his  own  family  than  a stranger  can  have ; 
and  he  who  wishes  to  reform  men  should  connect 


132 


THE  CHURCH  AND  SLAVERY. 


liimself  with  them  by  as  many  and  as  tender  ties  as 
circumstances,  his  ability,  and  his  conscience,  will 
allow.  Thus,  the  Redeemer  of  the  world  sought  to 
reform  men,  not  hy  standing  at  a distance  and  de- 
taching himself  from  all  connection  with  the  race, 
hut  hy  becoming  himself  a man  and  mingling 
freely  with  men,  even  though  it  subjected  him  to 
the  charge  of  receiving  sinners  and  eating  with 
them.  It  would  he  easy,  were  it  proper,  to  refer  to 
cases  where  men  have  withdrawn  from  a church 
because  it  was  worldly-minded,  or  because  it  held 
opinions  which  they  could  not  sanction,  who 
have  lost  all  their  influence  in  that  church  with 
reference  to  its  reformation,  and  whose  personal 
influence  in  the  cause  of  religion  itself  has  been 
greatly  diminished,  if  not  destroyed,  hy  their  as- 
suming an  independent  position,  or  hy  their  con- 
necting themselves  with  another  body  of  Chris- 
tians. 

(c)  It  should  he  remembered,  also,  that  an  organi- 
zation for  the  promotion  of  any  good  object  is  in 
itself  valuable.  A man  adds  greatly  to  his  own  in- 
dividual strength  hy  associating  himself  with  others. 
The  strand  that  would  he  weak  in  itself  becomes 
strong  when  twisted  with  others  into  a cable ; a co- 
lumn that  would  fall  if  alone  strengthens  itself  when 
placed  amidst  others ; a soldier  adds  greatly  to  his 
own  strength  by  being  united  with  others  in  the 
discipline  of  an  army ; a member  of  a corporation 
of  any  kind  greatly  adds  to  his  own  power  by  being 
combined  with  others.  There  are  numerous  things 
to  be  done  in  a community  which  can  be  done  only 
by  combination  and  co-operation;  and  hence  men 


CONSTITUTIONAL  POWER  OP  THE  CHURCH.  133 


combine  in  railroad  companies,  in  eleemosynary  so- 
cieties, in  missionary  associations,  in  the  temperance 
cause,  in  insurance  companies,  in  joint-stock  opera- 
tions, and  in  the  anti-slavery  cause.  The  organiza- 
tion which  composes  the  Christian  church  is  one  of 
the  best-arranged  and  the  most  efficient  in  the 
world;  and  I presume  it  will  he  admitted  that  if 
that  were  what  it  should  be,  according  to  its  original 
design,  none  could  be  found  that  would  be  more 
serviceable  in  its  power  of  removing  slavery  from 
the  world.  In  itself  considered,  it  is  a matter  of 
great  importance,  if  it  can  be  done,  to  bring  any 
church  to  a just  position  on  this  and  on  all  other 
great  moral  subjects. 

(d)  Further.  The  influence  of  the  Hew-school 
Presbyterian  church  is  not  in  favour  of  slavery;  and 
a man  does  not  become  its  advocate  and  abettor  by 
being  connected  wuth  that  church.  If  the  line  of 
reasoning  pursued  in  this  essay  is  correct,  then  it  is 
undoubtedly  true  that,  with  perhaps  the  exception 
of  the  Quakers,  there  is  no  church,  in  this  land  or  in 
other  lands,  whose  testimony  has  been  more  uniform 
or  more  decided  against  slavery,  whose  position  is 
better  defined,  whose  aims  are  more  clear,  which 
has- pursued  the  subject  so  far,  or  which  has  gained 
so  advanced  a position  in  regard  to  the  evil.  A man, 
by  becoming  a member  or  a minister  of  that  church, 
practically  avows  those  sentiments  as  expressing  his 
own  views,  and  places  himself  in  this  position  before 
the  world.  He  becomes  connected  with  a body 
which  has  never  uttered  one  word,  as  a body,  in 
extenuation  of  slavery  or  in  apology  for  it,  and 
which  for  more  than  fifty  years,  by  every  form  of 

I 


134 


THE  CHURCH  AND  SLAVERY. 


public  testimony,  ancl  by  a regular  train  of  measures, 
has  declared  its  purpose  to  do  all  that  can  be  done  in 
a Christian  manner  to  ‘ efface  this  blot  on  our  holy 
religion,’  and  to  effect  the  ‘ entire  abolition  of  slavery 
throughout  Christendom,  and,  if  possible,  through- 
out the  world.’  As  a matter  of  fact,  it  is  never  sup- 
posed at  the  South,  nor  by  any  fair  construction  at 
the  North,  that  a man  is  a friend  of  slavery,  or  dis- 
posed to  apologize  for  it,  when  he  connects  himself 
with  that  church.  He  would,  at  least  in  many 
quarters  in  our  country,  be  much  more  likely  to 
subject  himself,  by  such  an  act,  to  the  charge  of 
being  an  abolitionist;  and,  if  he  wished  to  preserve 
himself  from  all  suspicion  of  being  an  abolitionist, 
he  would  sooner  connect  himself  with  any  other 
of  the  large  denominations  in  the  land  than  with 
that. 

(e)  One  other  remark  should  be  made  in  reference 
to  the  question  whether  a man  holding  strong  anti- 
slavery sentiments  should  remain  connected  with 
that  body,  or  should  detach  himself  from  it.  It  is, 
that  he  would  ultimately  gain  nothing  by  connecting 
himself  with  any  other  denomination.  There  is, 
indeed,  a calm — a most  melancholy  calm — on  this 
subject  now  in  the  Episcopal  church,  in  the  Old- 
school  Presbyterian  church,  and  in  the  Baptist  deno- 
mination. There  is  a most  melancholy  zeal  for 
‘conservatism,’  and  there  is  much  tact  evinced  in 
keeping  this  subject  from  agitating  their  churches, 
and  no  little  self-glorying  among  themselves  that 
they  have  been  able  to  exclude  the  subject  from 
their  councils,  and,  to  a great  extent,  from  their  pul- 
pits. But  this  calm  will  not  last  always.  There  is 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  135 


a spirit  abroad  in  this  age  which,  demands  that  this 
subject  shall  he  discussed,  and  that  the  church  shall 
take  some  definite  position  in  regard  to  it;  and  there 
are  men  in  each  of  those  bodies  who  wall  not  always 
he  satisfied  with  ‘conservatism’  and  with  a display 
of  worldly  wisdom  in  excluding  this  great  subject 
from  their  deliberative  assemblies  and  from  their 
pulpits.  There  are  men  who  can  now  with  difficulty 
be  restrained  by  ecclesiastical  trammels,  and  who 
will  not  long  consent  to  look  with  indifference  on 
the  fact  that  three  millions  of  human  beings,  re- 
deemed by  the  blood  of  Christ,  are  held  as  property 
in  this  Christian  land,  and  denied  the  rights  which 
God  designed  should  be  conferred  on  all  the  mem- 
bers of  the  human  family.  There  are  men  who 
will  not  feel  satisfied  in  their  consciences  with  an 
effort  to  deliver  the  people  of  India  and  China 

I and  the  islands  of  the  sea  from  idolatry,  while  their 
own  churches  are  indifferent  to  the  fact  that  in  their 
native  land  there  are  three  millions  of  human 
beings  deprived  of  their  rights,  kept  in  ignorance, 
deprived  by  law  of  the  benefits  of  public  instruction, 
and  subjected  to  the  evils,  and  wrongs  which  slavery 
always  engenders,  and  that  many  even  of  the  mem- 

Ibers  of  their  own  churches  sustain  a very  close  and 
painful  relation  to  the  system.  Sooner  or  later — 
and  not  very  far  distant  in  time — and  the  sooner  the 
better — the  subject  will  be  discussed  in  each  of 
those  denominatjgHS ; and  there  are  reasons,  which 
need  not  be  referred  to  here,  for  supposing  that  it 
will  be  done  with  far  more  peril  than  has  been  expe- 
rienced in  the  Hew-school  Presbyterian  church.  If 
a man  desires  peace,  he  had  far  better  remain  in  the 


136 


TIIE  CHURCH  AND  SLAVERY. 


Uew-school  Presbyterian  church,  where  the  subject 
has  been  discussed  and  the  battle  has  been  fought. 

But,  still,  it  is  a very  material  question  what  further 
can  be  done  in  that  church  itself,  consistently  with 
the  Constitution  ? Is  it  possible  to  carry  out  the  prin- 
ciples which  have  been  avowed  for  fifty  years,  so  as 
to  secure  the  object  contemplated  at  the  outset, — ‘the 
entire  abolition  of  slavery,’ — the  ‘ effacing  of  this  blot 
on  our  holy  religion’  ? 

In  answer  to  these  inquiries,  I observe  that  the 
following  methods  are  within  the  constitutional 
power  of  the  church;  and,  ip  these  were  pursued, 
the  entire  removal  of  slavery  from  the  church  would 
be  the  certain  result. 

1.  The  aim  or  object  stated  so  explicitly  in  1818, 
and  repeated  and  avowed  so  often  since,  should  be 
steadily  pursued: — ‘the  entire  abolition  of  slavery 
throughout  Christendom,  and,  if  possible,  throughout 
the  world.’  If  this  avowed  aim  and  object  were  con- 
sistent with  the  Constitution  in  1818,  it  is  consistent 
now;  if  it  had  the  sanction  of  the  men  who  framed 
the  Constitution, — as  it  did, — then  it  is  consistent 
that  men  in  the  church  should  lend  their  sanction 
to  it  now.  If  it  was  a proper  aim  in  1818,  when 
slaves  in  this  country  were  comparatively  so  few  in 
number,  and  when  the  system  had  extended  over  so 
small  a part  of  what  now  constitutes  the  United 
States,  it  cannot  be  improper  now,  when  the  number 
has  multiplied  to  three  millions, — as  large  a number 
as  all  the  freemen  of  the  land  when  the  indepen- 
dence of  the  country  was  achieved, — and  when  tracts 
of  territory  have  been  subjected  to  the  curse  larger 
than  any  of  the  kingdoms  or  empires  of  the  Old 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  137 


"World,  with  the  single  exception  of  Russia.  Time, 
therefore,  and  the  course  of  events,  have  done  nothing 
to  make  this  aim  improper,  whatever  they  may  have 
done  to  make  it  more  difficult.  Yet  it  is  much  for 
a church,  as  it  is  for  an  individual  man,  to  have  a 
definite  aim  and  object,  to  have  its  purpose  under- 
stood, to  have  a position  which  is  not  susceptible  of 
misinterpretation,  to  have  the  eye  directed  to  some 
one  great  purpose  that  lies  in  the  path  and  that  is  to 
constitute  the  goal  of  its  subsequent  achievements. 

2.  The  power  of  testimony.  Yo  one  can  doubt 
that  this  is  constitutional;  for  the  experience  of 
more  than  fifty  years  has  shown  that  it  accords  en- 
tirely with  the  spirit  of  the  Constitution.  The  only 
question  is  whether  a sufficient  testimony  has  not 
been  already  borne  on  the  subject,  and  whether  it 
would  not  now  rather  hinder  than  promote  the  end 
in  view,  to  reiterate  this  from  year  to  year. 

I have  shown  what  the  testimony  of  the  church 
has  been.  It  has  been  steady,  uniform,  consistent. 
It  has  been  so  often  repeated,  and  repeated  in  lan- 
guage so  unambiguous,  that  the  world  cannot  mis- 
take its  import.  And  yet  the  power  of  ‘ testimony’ 
on  the  subject  may  not  be  exhausted.  It  is  much  to 
keep  the  facts  of  the  existence  of  the  evil  before  the 
public  mind ; and  a ‘ testimony’  borne  on  any  sub- 
ject by  successive  bodies  of  men,  though  it  may  not 
add  much  to  the  argument,  may  add  much  to  the 
moral  force  of  the  testimony  itself.  It  is  the  expres- 
sion of  the  deep  conviction  of  a body  of  men  called 
to  look  at  the  subject  once  more,  and  once  more 
called  to  consider  the  evil  and  to  inquire  whether 
it  cannot  be  removed ; it  is  the  voice  of  living  men 


138 


TIIE  CHURCH  AND  SLAVERY. 


added  to  the  admonition  of  the  dead,  giving,  in  addi- 
tion to  their  own  personal  or  collected  influence,  a 
new  utterance  to  the  sentiments  of  venerated  men 
now  in  their  graves, — men  who,  if  they  were  to  rise 
again,  would  utter  the  admonition  in  tones  still 
more  deep  and  solemn  from  the  fact  that  half  a 
century  lias  passed  away,  and  that  the  evil  which 
pained  their  hearts  while  living  has  been  steadily 
increasing,  and  that  so  large  a portion  of  the  church 
still  slumbers  over  it. 

At  the  same  time  it  should  he  remarked  that 
there  is  great  -power  in  hearing  testimony  against  an 
evil.  It  is  much  to  call  the  attention  of  good  men, 
and  had  men  also,  to  their  own  course  of  life,  or  to 
existing  evils  with  which  they  may  he  connected 
and  for  the  existence  of  which  they  may  he  in 
any  way  responsible.  It  is  much  to  appeal  to  their 
consciences,  to  suggest  means  for  a removal  of  the 
evil,  to  remind  them  of  their  own  responsibility  in 
the  matter,  and  to  urge  reasons  why  the  evil  should 
he  removed.  It  was  owing  in  a great  measure,  if 
not  entirely,  to  the  influence  of  such  testimony,  that 
the  society  of  Friends  in  this  country  was  enabled 
to  detach  itself  wholly  from  slavery  and  to  take  that 
honourable  position  which  they  now  hold  on  this 
subject.  Hot  a blow  was  struck,  not  a hard  or 
harsh  word  was  uttered,  not  a member  was  ex- 
cluded on  account  of  his  connection  with  slavery, 
not  an  act  of  discipline  was  performed.  Truth 
often  and  long  repeated  made  its  way  to  the  hearts 
of  conscientious  men,  and  of  their  own  accord  they 
separated  themselves  forever  from  the  system,  and 
not  a slave  is  now  held  by  a Quaker  in  the  land. 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  139 

3.  A free  discussion  of  the  subject  is  in  the  power 
of  the  church,  and  is  in  entire  accordance  with  the 
spirit  of  our  religion  and  pre-eminently  with  the 
principles  of  Presbyterianism.  It  has  cost  much  in 
the  history  of  religion  to  establish  the  position  that 
every  subject  may  be  discussed.  It  is  the  result  of  a 
long  conflict  that  this  point  has  been  reached ; but 
it  has  been  reached.  It  is  the  result  of  the  great- 
est struggles  in  history  — it  is  a consummation 
sought  by  ages  of  conflict — that  all  subjects  in  mo- 
rals, in  science,  in  political  matters,  and  in  religion, 
should  he  open  to  free  inquiry.  The  point  has  been 
gained  in  this  country ; it  will  ultimately  be  gained 
throughout  the  world.  This  is  a settled  principle 
in  the  Hew-school  Presbyterian  church ; a prin- 
ciple for  which  it  has  strenuously  contended;  a 
principle  which  nothing  can  compel  that  church 
to  relinquish.  That  it  is  a fixed  and  settled  prin- 
ciple in  that  church  has  been  manifested  in  an 
eminent  manner  in  regard  to  the  very  subject  now 
before  us  ; for  there  is  no  one  subject  in  relation  to 
which  there  has  been  so  strong  an  effort  made  to 
secure  it  from  being  discussed  in  our  country;  there 
is  no  one  that  has  been  approached  with  so  much 
difficulty ; there  is  no  one  in  relation  to  which  there 
would  he  so  many  inducements  from  expediency, 
conservatism,  the  desire  of  peace  and  union,  to  pass 
it  by ; there  is  no  one  of  great  public  interest  which 
other  denominations  have  so  studiously  avoided ; 
and  yet,  as  I have  shown,  there  is  no  subject  which 
has  been  so  often,  so  fully,  and  so  fearlessly  dis- 
cussed in  the  Hew-school  Presbyterian  church  as 
slavery. 


140 


THE  CHURCH  AND  SLAVERY. 


Now,  there  is  much  power  in  removing  an  evil  in 
mere  freedom  of  discussion.  It  is  much  to  have  it 
understood  that  all  its  bearings  may  be  examined, 
and  much  to  have  it  understood  that,  if  it  cannot 
be  defended  by  argument,  it  is  to  he  abandoned. 

More  than  in  any  other  body  in  our  country, 
civil  or  ecclesiastical,  is  this  a power  which  may  be 
wielded  in  the  New-school  Presbyterian  church. 
By  the  nature  of  the  Constitution  of  the  body,  if  the 
system  cannot  be  defended  by  argument,  it  is  un- 
derstood that  it  must  be  abandoned.  It  is  a possible 
and  a supposable  thing  that  the  subject  may  be  so 
discussed,  so  clearly  shown  to  be  an  evil,  that  those 
most  interested  in  slavery  — those  who  are  now 
involved  in  slave-holding — may  be  induced,  of  their 
own  accord,  to  abandon  it.  Evils  have  been  aban- 
doned by  good  men,  as  the  result  of  conviction,  even 
at  great  pecuniary  sacrifices ; and  it  is  right  and 
best  to  assume  that  this  may  be  done  still.  Comp. 
Acts  xix.  18-20. 

4.  In  the  New-school  Presbyterian  church  it  is 
now  a settled  principle  — so  far  as  the  acts  of  the 
Assembly  go  to  establish  that  principle  — that 
‘ slaveholding’  should  be  treated  as  an  ‘ offence ,’  in 
the  proper  and  technical  sense  of  the  term, — that 
is,  as  a relation  subjecting  a man  to  the  discipline 
of  the  church, — unless  he  can  show  that  in  his  case 
it  is  rendered  necessary  by  the  laws  of  the  state, 
the  obligations  of  guardianship,  and  by  the  demands 
of  humanity.  But,  by  the  Constitution,  it  is  sup- 
posed that  any  offence  may  be  reached  ; that  there 
is  a regular  process  by  which  a man  charged  with 
an  ‘offence’  may  have  the  opportunity  to  excul- 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  141 


pate  himself,  or  may  he  subjected  to  the  discipline 
of  the  church. 

It  is  true  that  there  may  he  ‘offences’  which, 
after  all,  it  may  not  he  easy  to  reach.  It  may  he 
so  difficult  to  obtain  testimony,  or  there  may  he  so 
much  reluctance  to  commencing  an  accusation,  or 
it  may  he  so  difficult  to  reach  the  ‘ offence’  on  the 
charges  of  ‘common  fame,’  or  the  community 
where  the  evil  exists  may  he  so  implicated  in  the 
evil,  or  there  may  he  so  much  capital  invested  in 
it,  that  it  may  he  difficult  to  firing  it  by  regular 
process  before  the  judicatories  of  the  church.  It 
is  easy  to  conceive  that  this  might  he  the  case 
in  regard  to  the  manufacture,  the  sale,  or  the  use 
of  intoxicating  drinks ; or  the  vending  of  lottery- 
tickets  ; or  investment  of  capital  in  modes  of  busi- 
ness that  involve  a violation  of  the  Sabbath ; or 
conformity  to  the  worldly  amusements  of  the 
theatre,  the  circus,  the  opera,  or  the  ball-room. 
But  it  is  much  that  in  any  such  case  the  matter 
should  he  clearly  defined,  and  that  it  should  he 
understood  that  there  is  a regular  way  in  which 
the  offence  might  he  reached.  That  there  is  such 
a way  in  the  Hew-school  Presbyterian  church  in 
regard  to  slave-holding  is  now  a settled  principle 
in  that  body.  It  is  declared  to  be  an  ‘ offence ;’ 
and  there  is  a regular  and  constitutional  method 
by  which  any  ‘ offence’  may  be  brought  before  the 
proper  judicatories  of  the  church.  Any  man  may 
institute  a process ; and  when  instituted  the  case 
would  be,  or  might  be,  brought  in  a regular  manner 
before  the  General  Assembly  as  the  highest  judi- 
cial body  in  the  church.  'Whoever  chooses  may  as 


142 


THE  CHURCH  AND  SLAVERY. 


freely  institute  a process  in  this  case  as  in  any 
other  case ; and  the  Constitution,  according  to  the 
Report  of  the  Committee  of  1856,  as  adopted  by 
the  General  Assembly,  has  defined  the  way  by  which 
such  a case  may  he  reached  and  determined. 

5.  In  all  communities  under  a government  by  a 
constitution,  there  is  an  express  or  implied  power  to 
amend  the  constitution  if  it  he  necessary.  There  is 
no  earthly  form  of  government  that  is  to  be  re- 
garded as  necessarily  fixed  and  unchangeable.  In  all 
written  constitutions  there  is  a power  of  amendment 
provided  for  by  the  constitution  itself ; and  this  is 
expressly  the  case  in  the  Presbyterian  church.  It 
was  apprehended  that,  in  the  course  of  events, 
there  might  he  found  to  be  defects  in  the  instru- 
ment itself ; that  in  the  changes  of  society,  in  the 
progress  of  thought  in  the  world,  or  in  the  further 
investigation  of  the  Bible,  it  might  be  found  neces- 
sary to  modify  some  of  the  doctrines  laid  down,  or 
to  make  new  arrangements  for  the  government  of 
the  church,  or  to  reach  new  forms  of  evil  that 
might  spring  up  in  the  world.  It  is,  therefore, 
by  no  means  to  be  assumed , because  any  practice 
whatever  was  regarded  as  consistent  with  good 
standing  in  the  church  when  the  Constitution  was 
formed  and  adopted,  that  it  is  always  to  be  so  re- 
garded, or  that  any  rights  are  violated  if  what  was 
once  regarded  as  consistent  with  good  standing 
should  be  afterward,  by  a regular  change  in  the  Con- 
stitution, be  placed  in  the  list  of  actions  that  consti- 
tute 1 offences’  and  subject  the  offender  to  the  disci- 
pline of  the  church.  If,  therefore,  slave-holding  was 
ever  regarded  as  consistent  with  a fair  standing  in  the 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  143 


church,  or  if  it  has  been  regarded  as  an  institution 
to  he  perpetuated  like  the  relations  of  husband  and 
wife,  guardian  and  ward,  and  if  any  churches  were 
- received  to  the  connection  of  the  church  under  that 
interpretation,  it  is  perfectly  competent  for  the 
church  so  to  change  the  Constitution  as  to  express 
a doctrine  that  shall  be  in  accordance  with  the 
progressive  spirit  of  the  age  and  with  a better  inter- 
pretation of  the  word  of  God  ; for  all  churches  and 
; church-members  have  entered  the  connection  under 
a constitution  which  provides  that  such  changes 
may  be  made.  And  if,  in  the  changes  of  opinion 
in  advanced  times,  it  should  become  the  conviction 
of  the  church  that  slave-holding  is  not  consistent 
with  the  spirit  of  Christianity  and  the  teachings 
of  the  Bible,  and  if  this  doctrine  had  not  been 
expressed  with  sufficient  clearness,  the  change  ought 
to  be  made.  If  it  were  so,  it  ought  to  be  as 
1 speedily  as  possible.  On  a subject  like  this  there 
should  be  no  ambiguity  or  uncertainty  in  the 
articles  of  the  church.  It  should  never  be  suscep- 
tible of  a plausible  suggestion  that  the  constitution 
of  a church  does  sustain  slave-holding,  or  that  it 
regards  it  as  being  in  any  sense  whatever  on  a level 
with  the  relation  of  husband  and  wife,  master  and 
apprentice,  guardian  and  ward.  If  such  is  the  fair 
interpretation  of  the  Constitution  of  the  Presbyte- 
rian church,  or  if  there  is  any  such  ambiguity  in  it 
as  will  give  ease  and  comfort  to  the  conscience  of  a 
member  of  the  church  who  voluntarily  and  for  gain 
sustains  the  relation  of  a slave-holder,  the  sooner 
the  Constitution  is  altered  or  abandoned  the  better. 
Kb  constitution  ought  to  exist  on  the  earth  wdiich 


144 


THE  CHURCH  AND  SLAVERY. 


would  throw  a shield  over  this  gigantic  evil,  or 
which  would  lend  the  sanction  of  a Christian  organ- 
ization, or  the  authority  of  a Christian  rule,  or  the 
prestige  derived  from  the  Christian  name,  to  the 
support  of  au  institution  under  which  three  millions 
of  human  beings  are  regarded  as  ‘chattels,’  and  are 
deprived  of  the  rights  of  Christian  freemen. 

For  one,  however,  I do  not  believe  that  any 
change  on  this  subject  is  necessary  in  the  Constitu-  | 
tion  of  the  Presbyterian  church.  The  interpreta- 
tion  of  that  instrument  for  a period  of  not  far  from  j 
fifty  years,  by  which,  as  we  have  seen,  the  system  of  il 
slave-holding  has  been  condemned,  in  every  variety  j 
of  language,  as  utterly  ‘ inconsistent  with  the  spirit  i 
of  Christianity  and  with  the  word  of  God,’  and  ‘as 
a blot  on  our  holy  religion,’  shows  that,  in  the  judg-  , 
ment  of  the  great  body  of  the  church,  there  is  no  i 
need  of  any  change  in  the  Constitution  to  bring  the  ! 
sin  of  slave-holding  among  the  acts  which  subject 
offenders  to  the  discipline  of  the  church.  An  un- 
disputed interpretation  of  an  instrument  for  fifty 
years  ought  to  be  considered  as  settling  its 
meaning. 

6.  There  remains  one  power  still  by  which  the  evil  | 
may  be  removed  from  the  church.  It  is  the  power  I 
by  which  the  Quakers  removed  it  from  their  body, 

• — the  power  in  the  church  of  voluntarily  detaching  J 
itself  from  the  evil , — such  a conviction  of  the  evil  as  j 
to  lead  all  who  are  implicated  in  the  system  as 
speedily  as  possible  to  separate  themselves  wholly  ; 
from  it. 

"What  I mean  by  this  is,  that  it  is  to  be  held  to  be 
practicable  to  induce  those  who  are  now  implicated 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  145 


in  slave-laolcling,  voluntarily  and  without  any  coercive 
measures  to  separate  themselves  from  the  system,  so 
that,  under  the  power  of  conscience  and  the  influ- 
ence of  a strong  public  sentiment,  the  churches  may 
he  wholly  detached  from  it. 

A few  plain  considerations  may  show  that  this  is 
wholly  within  the  power  of  the  church,  and  that  it 
is  not  altogether  vain  to  hope  that  it  may  occur. 

(a)  One  is,  that  this  result  has  been  already 
t brought  about,  in  this  way,  by  one  large  denomina- 
tion of  Christians, — the  Society  of  Friends.  I re- 
gard the  history  of  that  society,  in  connection  with 
this  subject,  as  a very  valuable  and  instructive 
chapter  in  the  records  of  the  church.  It  illustrates 
the  power  of  ‘testimony,’  the  power  of  conscience, 
and  the  power  of  patience  and  forbearance.  It  was 
not  by  a work  of  violence  that  they  became  free 
from  all  connection  with  slavery;  it  was  a work  of 
peace.  It  -was  not  by  harsh  denunciation  and 
unkind  words;  it  was  by  love.  It  was  not  by  di- 
rect acts  of  discipline;  it  was  by  the  power  of 
solemn  appeals  addressed  to  the  conscience.  It 
1 was  not  by  coercive  measures  driven  recklessly  and 
1 rapidly  through  the  body,  rending  it  asunder  and 
producing  permanent  alienation;  it  was  the  slow 
and  patient  work  of  years.  Yet  it  was  done.  The 
process  was  effectual.  The  last  cord  that  hound  the 
members  of  that  society  to  the  system  was  severed, 
\ and  the  Society  of  Friends  was  the  flrst  in  modern 
times  which  occupied  a position  which  all  Christian 
i churches  will  yet  occupy, — the  noble  and  the  ele- 
v vated  position  of  being  entirely  separate  from  any 
connection  with  slavery.  Why  should  it  not  he  sup- 


146 


THE  CHURCH  AND  SLAVERY. 


posed  that  there  is  a conscience  among  other  Chris- 
tians as  well  as  among  them?  Why  should  it  not 
be  supposed  that  others  may  hear  the  voice  of  en- 
treaty from  their  brethren  as  well  as  they  ? And  why 
should  it  not  be  supposed  that  patient  appeals  and 
remonstrances  may  be  as  effectual  in  other  cases  as 
they  were  in  theirs  ? 

(6)  Sufficient  illustrations  of  this  have  already 
occurred  in  the  Presbyterian  church  itself  to  lead 
us  to  hope  that  it  may  become  more  general,  and 
even  that  it  may  become  universal.  It  is  by  no 
means  a very  rare  thing  for  ministers  and  members 
of  the  Presbyterian  church  to  emancipate  their 
slaves,  even  at  what  seems  to  be  great  personal  and 
pecuniary  sacrifice.  If  it  were  proper,  it  would  be 
easy  for  me  to  mention  the  names  of  not  a few  min- 
isters of  the  gospel  in  the  New-school  Presbyterian 
church,  who,  having  been  born  in  the  slave  States, 
and  having  inherited  slaves,  have  become  impressed 
with  the  evil  of  the  system,  and  have  begun  early 
to  train  their  slaves  for  freedom,  and  have  em- 
braced the  earliest  opportunity,  when  it  could  be 
done,  to  emancipate  them.  Some  have  done  it  who 
are  now  in  the  Northern  States;  some  who  still 
minister  at  the  South.  In  the  view  of  the  world, 
and  according  to  the  ‘market’  estimate  of  that 
species  of  ‘property,’ — my  pen  almost  refuses  to  use 
the  word  ‘ p>roperty’  in  that  connection,  even  for  the 
sake  of  illustration, — the  pecuniary  sacrifice  has  been 
very  great: — in  some  instances  amounting  to  many 
thousands  of  dollars,  and  in  most  cases  amounting 
to  manifold  more  than  those  have  been  willing  to 
sacrifice  for  any  benevolent  object  who  have  de- 


CONSTITUTIONAL  POWER  OE  THE  CHURCH.  147 

nouncecl  the  system  and  denounced  their  brethren. 
Eight  as  it  is  that  men  who  hold  others  in  slavery 
should  set  them  free ; proper  and  Christian  as  it  is  that 
they  who  have  enjoyed  the  avails  of  the  unrequited 
labour  of  others  for  years  should  place  those  whom 
they  have  held  in  bondage  in  a condition  where  they 
may  enjoy  the  avails  of  their  own  labour,  yet  it 
would  be  well  for  us  to  remember  that  it  may  imply 
some  sterner  principle  to  do  this  than  it  does  merely 
to  denounce  the  system,  and  that  they  who  do  it  may 
be  actually  making  a sacrifice  greater  by  far  than 
they  'who  denounce  them  have  ever  done  for  any 
■ purpose  of  philanthropy.  And  yet  there  have  been 
men — there  are  men — who  are  willing  to  make 
that  sacrifice.  What  should  forbid  us  to  hope  that, 
under  the  influence  of  an  enlightened  sense  of  duty, 
the  disposition  to  do  this  may  become  more  general, 
and  ultimately,  and  at  no  distant  period,  be  univer- 
i sal, — so  that  it  may  be  proclaimed  that  the  Presby- 
terian denomination,  as  well  as  the  Friends,  are 
wholly  detached  from  the  curse  of  slavery  ? — so  that 
there  shall  be  added  to  the  practical  testimony 
, against  the  system  that  of  another  entire  Christian 
denomination  ? 

( c ) It  should  be  added  that  the  number  of 
i churches  connected  with  the  Hew-school  Presby- 
terian church  in  the  slave  States  is  comparatively 
: small ; and  it  may  be  presumed  that  the  number  of 
i slave-holders  in  each  of  them  is  small  also.  There 
| are  in  the  entire  Few-school  Presbyterian  church 
in  the  United  States  but  three  hundred  and  one 
churches  in  the  slave  States,  and  but  one  hundred 
and  ninety-nine  ministers,  out  of  one  thousand  six 


148 


THE  CHURCH  AND  SLAVERY. 


hundred  and  seventy-seven  churches,  and  one  thou- 
sand four  hundred  and  seventy-four  ministers,  con- 
nected with  the  entire  body.  There  are  but  seven- 
teen thousand  one  hundred  and  forty-six  members, 
out  of  one  hundred  and  thirty-eight  thousand  seven 
hundred  and  sixty  members.  The  great  body  of  the 
ministers  of  the  churches,  and  of  the  members  of 
the  churches,  are  therefore  entirely  unconnected 
with  slavery  in  all  its  forms  and  responsibilities. 
But,  further,  it  may  be  assumed  safely  that  not  one 
in  ten,  probably  not  one  in  twenty,  of  the  ministers 
of  the  Southern  churches,  are  in  any  form  holders 
of  slaves ; and,  if  the  latter  be  assumed  as  the  propor- 
tion, then  the  number  of  holders  of  slaves  among 
the  ministers  would  not  exceed  ten,  and,  for  the  same 
proportion,  the  number  of  members  would  not  ex- 
ceed nine  hundred.  It  should  be  remembered,  also, 
that  of  the  members  of  the  churches  a very  large 
proportion  is  made  up  of  females,  of  youths  of  both 
sexes,  and  of  slaves  themselves;  and,  when  these 
circumstances  are  taken  into  the  account,  it  will  be 
seen  at  once  that,  while  entire  accuracy  cannot  be 
pretended  in  the  estimate,  the  actual  number  of 
church-members  who  hold  slaves  must  be  an  ex- 
ceedingly small  proportion  of  the  whole  number. 
Considering  all  these  facts,  probably  the  whole  num- 
ber of  slave-holders  in  the  Eew-school  body  is  not 
one  thousand  out  of  nearly  one  hundred  and  fifty 
thousand  members.  It  would  have  been  very  greatly 
to  the  credit  of  the  Southern  churches,  and  would 
have  placed  them  in  a much  more  desirable  point 
of  view  from  that  which  they  now  occupy,  if  they 
had  given  the  information  on  this  subject  which  the 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  149 


Assembly  which  met  at  Buffalo  asked  of  them,  hut 
which  they  declined  to  give.  It  would  have  ap- 
peared, doubtless,  and  much  to  their  credit,  that  the 
number  of  those  who  are  in  any  way  implicated  in 
slavery  at  the  South  is  much  smaller  than  is  com- 
monly supposed,  and  that  there  is  among  the  mem- 
bers of  the  church  in  general  much  more  care  taken 
of  the  slaves,  and  much  more  attention  to  their 
spiritual  good  manifested,  and  much  more  done 
among  church-members  to  guard  the  slaves  from 
the  operation  of  the  severe  laws  in  the  slave  States, 
than  is  commonly  imagined,  and  that  a large  part  of 
the  charges  alleged  against  them  are  calumnies.  It 
would,  doubtless,  have  been  found  to  be  true  that  all 
that  has  been  said  about  the  kindness  of  Christian 
masters  is  correct,  and  that  the  cruelty  chargeable 
on  the  system  in  the  South  is  not  chargeable,  to 
any  considerable  extent,  on  the  members  of  the 
churches.  There  has  never  been  any  measure  pro- 
posed that  gave  so  favourable  an  opportunity  for 
removing  unjust  prejudice,  and  allaying  the  bitter- 
ness of  Northern  feeling,  and  securing  the  sympathy 
and  confidence  of  the  hTorth,  as  that  measure  was. 
There  never  has  been  an  instance  of  a more  striking 
want  of  wisdom  than  was  manifested  in  refusing 
to  give  that  information.  Since,  however,  it  was 
withheld,  we  can  only  assume  to  be  true  what  un- 
doubtedly would  have  been  found  to  be  true  on 
the  fullest  information  : — that  the  number  of  slave- 
holders in  the  church  at  the  South  is  vert  small, 
and  that  among  them  there  is  a good  degree  of 
Christian  fidelity  in  bringing  them  under  the  in- 
struction of  the  gospel,  and  giving  them  facilities, 


150 


THE  CHURCH  AND  SLAVERY. 


even  in  the  face  of  the  laws,  for  reading  the  Bible 
and  for  the  free  worship  of  God. 

But,  if  thus  small,  is  it  a hopeless  anticipation  that 
the  number  may  become  still  smaller?  May  it  not 
he  presumed  to  be  possible  that,  under  the  influence 
of  a strong  public  sentiment,  the  members  of  the 
churches  may  he  induced  to  detach  themselves 
wholly  from  the  system  ? Are  we  not  at  liberty  to 
presume  that  there  is  such  a power  of  conscience, 
when  enlightened  by  the  gospel,  that  it  will  lead 
Christians  everywhere  ultimately  to  “ do  unto  others 
as  they  would  that  others  should  do  unto  them”? 
The  same  difficulty  precisely  existed  in  the  case  of 
the  Quakers;  and  may  it  not  be  presumed  that  the 
power  of  that  gospel  which  among  them  was  made 
to  break  the  fetters  of  the  slave  may  do  the  same 
thing  in  other  denominations?  For  one,  I do  not 
despair  of  this.  I believe  that  even  now , with  all 
that  there  is  in  the  declared  sentiments  of  many 
ministers  and  many  editors  of  papers,  and  with  all 
the  apologies  that  are  made  for  slavery  in  the  Forth 
or  in  the  South,  there  is  a silent  power  at  work  in 
the  church  which  tends  to  universal  emancipation, 
and  which,  under  the  present  operation  of  things  in 
the  Presbyterian  church,  will  sooner  or  later  lead 
the  churches  to  separate  themselves  wholly  from 
slavery.  It  may  be  that,  under  the  pressure  of  what 
some  regard  as  severe  measures,  and  of  the  fact  that 
the  subject  is  constantly  agitated  in  the  Few-sdhool 
body,  some  may  withdraw  from  the  connection  and 
seek  a connection  with  the  Old-school,  to  renew  the 
strifes  which  sooner  or  later  must  come  up  there ; it 
may  be  that  some  may  become  independent,  and 


CONSTITUTIONAL  POWER  OF  THE  CHURCH.  151 


stand,  as  slave-holding  churches,  aloof  from  all  others; 
it  may  be  that  out  of  the  two  Presbyterian  bodies  at 
the  South  there  may  he  formed  a Southern  organiza- 
tion, with  the  hope  of  avoiding  the  controversy  about 
slavery,  and  with  the  hope  of  enjoying  the  blessings 
of  the  institution  unannoyed;  hut  this.  I am  per- 
suaded, is  not  the  result  which  is  likely  to  occur  in 
the  great  body  of  Christian  churches  in  the  South. 
Things  tend  to  a better  result.  There  is  a spirit 
abroad  in  our  land  and  throughout  the  world  which 
will  have  its  influence  there.  There  is  a voice  ut- 
tered everywhere  against  slavery  so  loud  and  so 
clear  that  it  will  ultimately  he  regarded.  There  are 
evils  in  the  system  so  inseparable  from  it  that  good 
men  will  sooner  or  later  detach  themselves  from  it. 
There  is  so  much  in  it  that  is  contrary  to  the  Bible, 
so  much  that  is  unlike  the  spirit  of  Christ,  so  much 
that  interferes  with  the  progress  of  the  gospel,  so 
much  that  tends  to  debase  and  degrade,  so  much  in 
the  treatment  of  others  which  men  would  regard  as 
oppressive  and  wrong  if  practised  toward  themselves, 
their  wives,  or  their  children,  that  the  system  can- 
not always  he  sustained  by  the  conscience  of  the 
Christian  church.  I believe  that  the  ITew-school 
Presbyterian  church  has  made  a closer  approxima- 
tion to  this  point  than  any  other  organized  denomi- 
nation in  the  land,  that  it  is  a practicable  thing  for 
it  to  become  entirely  detached  from  the  system,  and 
that  that  point  may  he  ultimately  reached,  bfo  good 
man  ought  to  wish  to  remain  in  the  church  if  it 
could  not  he  reached;  and,  when  reached,  the  ISTew- 
school  Presbyterian  church  wflll  occupy  a position 
more  desirable,  in  respect  to  slavery  and  in  respect 


152 


THE  CHURCH  AND  SLAVERY. 


to  its  facilities  for  spreading  the  gospel,  than  any 
other  denomination  in  the  land.  When  that  day 
shall  come, — when  it  shall  he  announced  to  the 
world  that  every  member  and  minister  in  the  Pres- 
byterian church  is  himself  a freeman,  and  is  free 
from  all  connection  with  slavery, — it  will  be  a day  of 
triumph,  in  respect  to  the  church,  equal  to  that  in 
the  fatherland,  in  respect  to  liberty,  when,  in  the  case 
of  James  Somersett,  Lord  Mansfield  pronounced  the 
memorable  decision  that  “ the  air  of  England  has  long 
been  too  •pure  for  a slave , and  every  man  is  free  who 
breathes  it.”*  God  grant  that  the  time  may  soon 
come  when  that  noble  principle  of  law  may  be  pro- 
claimed throughout  this  whole  land ! What  a tri- 
umph  for  freedom  will  that  be,  when  that  sentiment 
shall  be  uttered  by  a chief-justice  of  the  Supreme 
Court  of  the  United  States! — when  the  period  has 
arrived  in  which  one  occupying  that  position  shall 
place  his  name  by  the  side  of  that  of  Mansfield ! 


* Campbell’s  “Lives  of  the  Chief-Justices  of  England,”  ii.  321. 


DUTY  OF  THE  CHURCH  AT  LARGE. 


153 


CHAPTER  VH. 

THE  DUTY  OF  THE  CHURCH  AT  LARGE  OH  THE 
'^^^^^SUBJECP  OF- SLAVERY. 

I have  thus  considered  all  that  I proposed  to  do 
in  regard  to  the  position  of  the  Hew-school  Presby- 
terian church  on  the  subject  of  slavery.  I shall 
finish  what  I designed,  hy  a few  observations  on 
what  seems  to  me  to  be  the  duty  of  the  church  at 
large  in  this  land  on  the  subject. 

(a)  My  first  remark  is,  that  the  subject  must  be 
agitated  and  discussed  in  the  churches,  and  it  should 
be.  It  is  one  in  which  the  interests  of  religion  are 
so  much  involved;  the  church  unhappily  sustains 
such  a relation  to  it;  it  does  so  much  directly  and 
indirectly  to  sustain  the  system,  and  the  influence 
of  the  church  on  all  moral  questions  is  so  great, 
that  it  is  right  that  the  subject  should  be  considered 
in  the  churches ; and  it  cannot  be  avoided.  "What  has 
occurred  in  the  Xew-school  Presbyterian  church 
will  and  should  occur  iu  the  Old-school  body,  in  the 
Episcopal  church,  in  the  Baptist  churches,  and  iu 
every  large  and  small  denomination  in  the  land.  It 
is  not  as  a political  subject  that  it  is  and  should  be 
agitated;  but  it  is  because  it  bears  on  the  cause  of 
religion  and  is  connected  with  the  progress  and  tri- 
umph of  Christianity  that  it  is  to  be  and  that  it 


154 


THE  CHURCH  AND  SLAVERY. 


ought  to  be  considered.  Let  politicians,  as  it  may 
please  them,  agitate  it  or  not;  let  political  econo- 
mists, as  they  may  please,  discuss  it  or  not;  let  men 
consider  it  or  not  in  regard  to  the  temporal  pros- 
perity of  our  country ; yet,  in  its  close  and  vital  con- 
nection with  religion,  the  churches  have  no  option 
in  the  case,  and  it  will  be  and  should  be  forced 
upon  them.  The  question  is  to  be  discussed,  and 
should  be  discussed,  whether  it  accords  with  the 
spirit  and  teaching  of  the  Lord  Jesus  Christ 
to  uphold  a system  like  American  slavery,  and 
whether  the  churches  shall,  even  by  their  silence, 
lend  their  countenance  to  a system  which  now  con- 
signs three  millions  of  men,  women,  and  children, — a 
number  as  great  as  the  Hebrews  were  in  Egypt, — 
to  hopeless  bondage. 

That  the  subject  will  be  discussed  and  agitated  in 
the  churches,  I think  to  be  clear  for  these  reasons  : — 

1.  The  spirit  of  the  age  is  against  slavery;  the 
•world  is  against  it.  There  is  a spirit  of  freedom 
abroad  which  there  never  has  been  before;  and 
there  is  a conviction  of  the  essential  xorong  of  sla- 
very such  as  there  never  has  been  before.  Foreign 
churches  feel  more  deeply  on  the  subject  than  the}' 
have  ever  done  before;  and  their  appeals  and  admo- 
nitions to  their  Christian  brethren  in  this  country 
are  more  earnest  and  solemn  and  pathetic  than 
they  have  ever  been;  and  those  appeals  are  not 
likely  to  be  fewer  in  number  or  feebler  in  power. 
In  my  judgment,  they  are  all  proper;  and,  though 
they  may  be  sometimes  couched  in  language  that 
seems  to  be  severe,  and  though  they  are  some- 
times met  with  coldness  or  thrown  back  as  acts 


DUTY  OF  THE  CHURCH  AT  LARGE. 


155 


of  intermeddling  and  impertinence,  jet  they  are 
the  appeals  of  earnest,  sincere,  and  disinterested 
Christian  men  ; and  they  will  he  repeated,  and  they 
will  he  heard.  The  apologists  for  slavery  in  this 
land,  and  the  abettors  and  the  sustainers  of  the  sys- 
tem, and  all  who  plead  for  silence  on  the  subject  and 
for  that  kind  of  ‘ conservatism’  which  would  keep  the 
discussion  of  the  subject  out  of  the  churches,  set 
themselves  against  the  firmest  convictions  of  the 
Christian  world,  and  attempt  to  occupy  a position 
which  cannot  long  he  occupied.  It  cannot  long  he 
a fact  that  any  Christian  church  will  shut  its  eyes  to 
the  abominations  of  the  system,  or  refuse  to  con- 
sider what  can  he  done  to  deliver  Christianity  from 
any  responsibility  in  upholding  so  enormous  a 
scheme  of  oppression  and  wrong. 

2.  There  are  men  in  all  the  churches  who  will  not 
always  he  silent  on  the  subject.  They  cannot,  by 
any  application  of  ecclesiastical  rules,  always  he 
made  to  suppress  the  earnest  convictions  of  their 
souls  in  regard  to  the  wrongs  of  the  African  race ; 
and  they  will  seek  utterance  for  their  convictions, 
and  will  make  their  voices  heard.  It  is  with  great 
difficulty  that  such  men  can  now  be  restrained  from 
giving  utterance  to  their  deep  convictions  of  the 
evil  of  slavery;  with  great  difficulty  that  they  can 
he  constrained  by  their  silence  to  seem  to  lend  their 
countenance  to  a system  which,  in  their  hearts,  they 
deeply  abhor.  In  the  Old-school  Presbyterian 
church,  and  in  the  Episcopal  church,  it  requires  all 
the  power  of  an  efficient  and  closely-compacted 
ecclesiastical  organization,  and  all  the  influence  'of 
those  who  are  disposed  to  hold  the  power  of  ruling 


156 


THE  CHURCH  AND  SLAVERY. 


in  their  own  hands,  to  restrain  them  from  giving 
utterance  to  their  sentiments;  and  the  constraint 
becomes  more  galling  from  year  to  year.  Sooner 
or  later  the  shackles  which  fetter  such  spirits  will  be 
broken,  and  these  men  will  he  free.  Nothing  can 
be  more  certain  than  that  the  power  of  public  senti- 
ment will  he  so  great  as  to  constrain  these  bodies  to 
admit  this  as  a proper  subject  of  discussion  in  their 
councils;  and  nothing  can  he  more  certain  than 
that  the  time  will  come  when  in  the  one  of  these 
bodies  the  solemn  sentiments  of  the  Assembly  of 
1818  will  be  reuttered  with  a voice  that  will  be 
heard  throughout  all  the  borders  of  the  church,  and 
that  in  the  other  such  views  will  become  the  preva- 
lent views  of  that  body. 

That  the  subject  should  be  thus  agitated  and  dis- 
cussed, I believe,  is  in  accordance  with  the  spirit  of 
the  Bible  and  the  spirit  of  the  age. 

( b ) My  next  remark  is,  that  the  subject  of  slavery 
should  be  everywhere  treated  as  other  sins  and 
wrongs  are.  In  the  religious  literature  of  the  coun- 
try, in  preaching,  and  in  the  general  public  senti- 
ment, this  subject  should  find  a place,  just  as  intem- 
perance, Sabbath-breaking,  and  lotteries,  do.  It 
should  be  introduced  into  the  pulpit,  not  in  its 
political  aspect,  but  in  its  bearings  on  religion,  as 
one  of  the  causes  which  hinder  the  progress  and 
triumph  of  Christianity  in  the  world;  and  in  the 
same  way  it  should  be  approached  in  our  religious 
literature.  In  any  other  aspect  its  discussion  has  no 
place  in  the  pulpit,  and  should  have  none  in  the 
religious  literature  of  our  country;  but  in  this  re- 
spect it  should  have  a place,  just  as  any  thing  else  has 


DUTY  OF  THE  CHURCH  AT  LARGE. 


157 


that  hinders  the  progress  of  the  gospel  of  Christ. 
It  is  undeniable  that  there  must  be  a great  change 
in  our  religious  literature  before  this  point  is 
reached.  Ho  one  can  fail  to  perceive  that  there 
is  now  a marked  distinction  made  between  this  and 
other  evils  and  wrongs  that  stand  in  the  way  of  the 
gospel.  Others  are  discussed  freely.  They  are  ap- 
proached without  the  fear  of  giving  offence,  and 
with  no  desire  to  palliate  the  wrong.  In  the  Tract 
Societies,  in  the  publications  of  the  Sunday-school 
Union,  in  the  pulpit  generally,  in  a large  part  of  the 
religious  papers  of  the  country,  the  subjects  of  in- 
temperance, gambling,  lotteries,  profaneness,  Sab- 
bath-breaking, infidelity,  skepticism,  are  approached 
without  any  desire  to  avoid  them,  and  with  no 
manifested  fear  of  giving  offence.  They  are  met  as 
they  should  be : — not  In  their  political  relations  and 
bearings,  but  in  their  relation  to  the  salvation  of 
men.  But  this  one  great  evil, — this  system,  under 
which  more  than  three  millions  of  human  beings 
are  held  in  hopeless  bondage, — this  system,  (I  speak 
of  the  1 system,,''  not  of  the  feelings  of  many  who  are 
connected  with  it,)  which  treats  man  not  as  man, 
and  not  as  capable  of  redemption,  but  as  a ‘ chattel,’ 
as  a ‘thing,’ — this  system,  which  does  at  least  as  much 
in  this  country  to  hinder  the  progress  of  the  gospel 
of  Christ,  and  which  involves  as  many  violations  of 
the  law  of  God,  as  either  intemperance,  gaming,  lot- 
teries, Sabbath-breaking,  skepticism,  infidelity,  if 
not  as  much  as  all  combined, — is  systematically, 
and  on  principle,  excluded  altogether  from  a large 
part  of  the  religious  literature  and  a large  part  of 
the  pulpits  of  the  nation.  The  slightest  allusion 


158 


THE  CHURCH  AND  SLAVERY. 


to  it  as  an  evil  is  suppressed ; books  that  refer  to 
it  as  an  evil  are  expurgated,  that  offence  may  not 
be  given  to  the  friends  and  abettors  of  slavery; 
and  newspapers  professing  to  be  religious  are  pro- 
jected and  issued  on  the  avowed  doctrine  that  the 
subject  is  never,  in  any  way,  to  be  alluded  to.  As 
a matter  of  simple  fact,  also,  some  of  the  most 
powerful  of  all  the  organizations  in  tlie  land  for 
the  diffusion  of  a religious  literature  exclude  this 
subject  entirely;  and,  though  they  speak  freely  of 
every  other  sin  and  wrong,  they  are  wholly  silent 
on  this  stupendous  wrong  done  to  the  bodies  and 
souls  of  men.  So  far  as  the  influence  of  those  oi’- 
ganizations  go, — and  it  is  very  far, — the  practical 
operation  of  that  influence  is  to  create  the  impression 
that  this  is  not  an  evil  and  a wrong,  and  that  it  does 
not  so  interfere  with  the  salvation  of  men  and  the 
progress  of  the  gospel  as  to  claim  the  attention  of 
those  who  are  organized  into  powerful  religious 
associations,  and  who  have  vast  public  funds  placed 
at  their  disposal  for  the  spread  of  truth,  and  for  ad- 
vancing the  kingdom  of  God  on  the  earth. 

Now,  what  the  spirit  of  the  age  and  the  spirit  of 
the  gospel,  as  I understand  it,  demand,  is  not  that 
the  subject  of  slavery  should  have  any  undue  promi- 
nence in  these  discussions;  not  that  it  should  ho 
forced  into  the  publications  of  the  Tract  Society  and 
the  Sunday-school  Union;  not  that  it  should  occupy 
the  sole  place  in  the  pulpit;  but  that  it  should  be 
treated,  just  as  all  other  acknoioledged  evild  and  ivronqs 
are: — as  contrary  to  the  gospel  of  Christ,  as  pre- 
venting the  salvation  of  men,  as  a violation  of  the 
spirit  of  the  gospel,  and  as  an  evil  not  to  be  per- 


DUTY  OF  THE  CHURCH  AT  LARGE. 


159 


petuated,  but  to  be  removed.  For  one,  I am  'weary 
— and  I am  sure  that  in  this  I speak  the  sentiments 
of  many  thousands  of  others — of  the  perpetual  de- 
ference shown  to  the  holders  of  slaves  in  the  pulpit 
and  in  the  religious  literature  of  the  land.  I am 
weary  of  the  care  taken,  more  than  in  other  cases  of 
wrong,  to  conciliate  their  favour  and  to  avoid  giving 
them  offence.  I am  weary  of  the  anxiety  evinced 
that  every  approach  to  this  subject,  in  so  large  a 
part  of  the  literature  of  the  land,  should  be  cut  off, 
and  that  at  so  many  points  we  meet  this  as  a matter 
\ that  is  by  common  consent  to  be  regarded  as  in- 
approachable. Why  should  this  be  so?  How  has 
it  happened  that  in  a Christian  land  mighty  organi- 
zations have  grown  up,  with  vast  power  and  wealth, 
from  which  all  reference  to  slavery  is  excluded  on 
principle,  and  that  it  is  impossible,  through  any 
national  organization,  though  having  their  seat  in 
the  ISTorth  and  sustained  chiefly  by  northern  funds, 
to  utter  one  word — yes,  one  toord — in  behalf  of 
the  slave  ? — one  word,  even  to  a Christian  master, 

: that  shall  direct  his  attention  to  his  duty  to  a 
fellow-man  that  he  holds  in  hopeless  bondage? — one 
i,  word  to  induce  him  to  treat  him  in  all  respects  as 
a brother  for  whom  Christ  died?  It  is  clear  to  my 
1 mind  that  a great  change  should  be  effected  on  this 
subject  in  the  Christian  literature  of  the  land,  and 
that  in  religious  newspapers,  in  the  publications  of 
the  Tract  Society  and  of  the  Sunday-school  Union, 
and  in  all  other  publications,  the  subject  of  slavery 
should  be  approached  precisely  as  any  other  admitted 
evil  and  wrong  is  approached. 

The  same  is  true  in  regard  to  preaching.  I would 


160 


THE  CHURCH  AND  SLAVERY. 


not  have  the  pulpit  depart  from  its  legitimate  object. 
I would  not  have  it  placed  on  the  same  level  with 
the  lyceum.  I would  not  have  it  a place  of  vitu- 
perative language  or  of  declamation  on  political 
subjects.  I would  not  have  it  a place  where  party 
politics  should  he  discussed,  or  where  the  opinions 
of  one  political  party  should  be  defended,  or  where 
any  political  measures  should  be  advocated.  I would 
not  have  it  a place  where  the  interests  of  one  section 
of  the  land  should  be  arrayed  against  another ; nor 
would  I have  it  abused  so  as  to  embitter  one  part 
of  the  country  against  another.  I would  not  have 
it  a place  where  disunion  should  be  advocated ; nor 
would  I have  it  a place  where  union  should  be 
advocated  at  the  expense  of  justice,  mercy,  hu- 
manity, liberty.  The  pulpit  is  a place  where  every  thing 
should  be  discussed,  in  its  proper  proportions,  that  bears 
on  the  progress  of  religion  and  the  salvation  of  men. 
Every  thing  that  tends  to  promote  religion  should 
be  defended  and  enforced;  every  thing  that  hinders 
it  should  be  rebuked  and  condemned.  There  is  no 
subject  whatever  which  bears  on  the  subject  of  human 
salvation  that  can  properly  escape  the  notice  of  the  pul- 
pit. There  is  nothing  that  can  claim  to  be  exempted 
from  that,  however  shielded  and  protected  by  laws 
and  by  the  established  customs  of  a nation,  or  how- 
ever incorporated  into  civil  constitutions,  that  tends 
to  destroy  the  soul,  or  in  any  way  to  hinder  the 
progress  of  the  gospel  of  Christ. 

These  are  plain  principles ; and  they  are  such  as 
it  would  seem  must  meet  the  approval  of  all  who 
believe  the  gospel  to  be  from  heaven  and  to  be 
necessary  for  the  salvation  of  men,  and  "who  believe 


DOTY  OE  THE  CHURCH  AT  LARGE. 


161 


that  the  Christian  ministry  is  appointed  to  defend, 
illustrate,  and  enforce  all  that  God  has  revealed 
in  the  gospel.  And,  if  these  are  true  principles,  on 
what  pretence  can  it  be  maintained  that  the  subject 
of  slavery  should  never  be  introduced  into  the 
pulpit?  Can  it  he  doubted  that  a system  under 
which  three  millions  of  human  beings  for  whom 
Christ  died  are  held  to  he  4 property’  in  a Christian 
land ; which  deprives  them  of  all  civil  rights ; which 
appropriates  the  avails  of  their  labour  to  the  use 
of  others  who  have  no  shadow  of  claim  to  it ; which 
makes  the  marriage-tie  a nullity;  which  makes  the 
separation  of  husband  and  wife  not  only  a possible 
but  a common  thing;  which  places  the  time  and 
mode  of  their  worshipping  their  Maker  entirely  at  the 
: control  of  an  irresponsible  and  perhaps  an  unprin- 
cipled and  an  infidel  master;  which  regulates  every 
I thing,  not  by  the  question  of  the  claims  of  God  and 
t the  rights  of  conscience,  but  by  the  question  how 
[ much  labour  can  be  wrung  out  of  purchased  services : 

■ — can  it  be  doubted  that  this  system  has  something 
to  do  with  the  progress  of  the  gospel  in  the  world 
and  the  salvation  of  man  ? Can  it  be  doubted  that 
it  will  have  something  to  do  in  affecting  the  extent 
. to  which  religion  will  prevail,  and  the  purity  of  that 
religion  in  the  churches  ? Is  it  to  be  held  that  the 
manufacture  and  sale  of  ardent  spirits  will  have 
r something  to  do  with  the  progress  of  the  gospel  and 
1 the  salvation  of  men,  and  slavery  nothing  ? That  the 
vending  of  a few  lottery-tickets  is  a matter  of  suf- 
; ficient  importance  to  claim  the  attention  of  the 
ministers  of  religion,  and  this  not?  That  the  amuse- 
ments of  the  ball-room,  the  theatre,  and  the  opera, 


162 


THE  CHURCH  AND  SLAVERY. 


should  engage  the  earnest  prayers  and  exhortations 
of  the  ministers  of  religion,  and  that  the  fact  that 
three  millions  of  human  heings  are  held  under  such 
a system  can  have  no  claim  on  the  attention  of  the 
ministers  of  Christ?  Shall  a horse-race,  a bull- fight, 
or  even  a duel,  he  deemed  of  sufficient  moment  to 
awaken  the  indignation  and  stir  the  soul  of  a 
minister  of  Christ,  and  this  enormous  system  of 
injustice  and  wrong  have  nothing  to  awaken  his 
sympathy  and  to  enkindle  his  zeal  ? Is  the  system  of 
caste  in  India  an  evil  greater  than  American  slavery? 
Is  the  voluntary  burning  of  a few  widows  on  the 
funeral  pile,  either  as  an  obstruction  to  the  gospel  or 
as  actual  wrong,  to  be  compared  with  this  system  ? 
Is  the  swinging  on  hooks  or  the  painful  postures  of 
the  body  in  Hindoo  devotion  an  obstruction  to  the 
progress  of  the  gospel  at  all  to  be  compared  in 
extent  or  in  enormity  with  American  slavery  ? And 
yet  these,  all  these,  are  proper  subjects,  in  their 
places,  for  the  pulpit.  These  evils  may  all  be  de- 
scribed in  every  pulpit  in  the  land,  and  for  their 
removal  prayers  and  supplications  may  be  offered 
everywhere,  because  they  hinder  the  progress  of  the 
gospel  of  Christ  The  friends  of  human  freedom  ask 
only  that  the  subject  of  slavery,  in  its  proper  pro- 
portions, may  be  treated  ■precisely  in  the  same  way. 

It  is  true  that  according  to  this  view,  and  to  every 
just  view  of  the  matter,  the  subject  should  occupy  a 
much  more  prominent  place  in  the  pulpit  in  the  re- 
gion where  slavery  prevails  than  where  it  does  not. 
It  is  true  that  God  has,  in  his  providence,  laid  on  the 
ministers  of  the  gospel  there  a special  responsibility, 
and  made  it  especially  their  duty  to  endeavour  to  cor- 


DUTY  OF  THE  CHURCH  AT  LARGE. 


163 


rect  the  prevalent  public  opinion  and  to  bring  the 
gospel  to  bear  on  the  heart  and  conscience  of  the 
master.  It  is  true  that  the  immediate  and  direct  in- 
terest in  the  matter  is  with  them.  And  it  is  true  that 
the  ministers  of  the  gospel  there  have  no  enviable 
responsibility,  and  that  they  are  under  temptations 
which  rarely  assail  good  men,  even  in  this  world  of 
temptation,  not  to  do  their  duty: — to  he  silent  on  the 
subject,  to  become  the  apologists  for  slavery,  or  to 
leave  the  impression  in  their  preaching  that  they 
regard  the  relation  as  substantially  the  same  as  that 
of  husband  and  wife,  and  guardian  and  ward.  But 
i what  if  they  do,  or  do  not,  their  duty  in  the  case  ? 
Is  the  pulpit  everywhere  else  to  be  silent  on  the  sub- 
ject? Are  we  never  to  consider  any  evils  in  the 
pulpit  except  such  as  exist  only  within  the  narrow 
limits  of  our  own  parish?  Are  we  never  to  illus- 
trate the  great  principles  of  the  gospel  of  Christ? 
Are  we  never  to  remember  that  we  have  a common 
country,  and  that  slavery  affects  the  North  as  well 
as  the  South?  Are  we  never  to  remember  that 
■ slavery  is  represented  in  the  National  Legislature  ? 
Are  we  never  to  remember  “those  that  are  in  bonds 
as  hound  with  them”?  Are  we  never  to  remember 
that  there  is  on  the  statute-book  of  the  nation  a law 
most  cruel  and  most  iniquitous,  and  directly  con- 
trary to  the  principles  of  the  word  of  God,  requiring 
us  in  the  North,  in  the  most  harsh  and  unjust  man- 
ner, to  restore  the  fugitive  slave, — the  man  who 
loves  liberty  as  we  do, — who  seeks  it  as  any  one  of 
us  would  do, — and  who  has  as  much  right  to  it  as  any 
Northern  or  Southern  man  has  to  his  own?  Are 
we  never  to  remember  that  the  character  of  the 


364 


THE  CHURCn  AND  SLAVERY. 


religion  in  this  land  is  materially  affected  by  the 
prevalence  of  slavery?  Are  we  never  to  think  of 
the  impression  which  goes  forth  abroad  in  regard 
to  our  country?  And  arc  we  never,  while  we  go 
to  convert  the  nations  of  Asia  and  the  tribes  of  the 
desert,  to  think  of  the  question  which  foreign 
churches  and  infidels  propound  to  us : — why  we,  who 
are  so  zealous  for  the  deliverance  of  other  people, 
hold  three  millions  of  men  and  women  and  children 
in  a condition  that  cannot  be  favourably  compared 
with  theirs  ? Why  should  not  I,  an  American  by 
birth,  and  having  as  deepi  an  interest  in  the  honour 
and  welfare  of  my  country  as  any  other  man,  ever 
allude  to  the  subject  of  slavery  in  the  pulpit?  Why 
should  not  I,  in  the  place  where  God  has  ordered 
my  lot,  do  all  that  I can  do  to  remove  every  thing, 
that,  from  this  cause  and  every  other  cause,  hinders 
the  progress  of  the  gospel  of  Christ  ? I would  not, 
indeed,  have  this  or  any  other  subject  made  a 
hobby  in  the  pulpit,  I would  not  have  ministers  of 
the  gospel  go  out  of  their  way  to  discuss  it.  I 
would  not  have  it  discussed  in  its  political  or  sec- 
tional bearings.  But  I would  have  it  discussed 
precisely  as  any  other  subject  is  discussed  in  the 
pulpit: — never  drawn  in  needlessly;  never  avoided 
when  it  comes  fairly  in  the  way  in  illustrating  the 
teachings  of  the  word  of  God. 

(c)  One  other  thing  should  be  done.  The  churches 
should  detach  themselves  from  all  connection  with 
slavery.  They  should  be  wholly  separated  from  it. 
They  should  stand  apart  from  it.  If  it  is  to  be 
maintained  in  our  country,  it  should  not  be  by  the 
churches  of  Christ;  if  it  is  to  find  advocates  and 


DUTY  OF  THE  CHURCH  AT  LARGE. 


165 


defenders,  it  should  not  be  there.  The  church,  in 
relation  to  this,  should  occupy  the  same  position 
which  it  does  in  relation  to  duelling  or  to  gambling; 
the  same  which  it  seeks  to  occupy  in  regard  to  in- 
temperance and  worldly  amusements, — to  the  theatre 
and  the  ball-room.  If  the  practices  connected  with 
those  things  are  to  be  continued  in  the  world,  it 
is  not  to  be  by  the  aid  of  the  Christian  church ; if 
they  are  to  find  abettors,  it  is  not  to  be  in  the 
pulpit.  Whether  they  can  live  or  not  without  the 
aid  of  the  Christian  church  may  be  a question  for 
those  interested  in  them  to  determine ; but,  if  they 
do  live,  it  is  to  be  without  its  countenance  and 
support.  They  must  look  for  their  patrons  else- 
where; and,  whether  they  live  or  not,  the  friends 
of  those  things  should  not  be  able  to  rely  on  the 
support  of  the  church.  If  they  cannot  live,  it  is 
to  be  because  they  have  not  vitality  enough  to 
sustain  them  when  detached  from  the  church  of 
Christ. 

So  it  is  to  be  in  regard  to  slavery.  The  church  is 
to  detach  itself  from  it  wholly  and  forever.  It  is  to 
withdraw  from  the  system,  and,  so  far  as  the  support 
of  the  system  is  concerned,  it  is  to  be  left  to  itself. 
If  it  has  vital  power  of  its  own, — if  it  meets  the 
wants  of  a worldly  society, — if  it  so  promotes  human 
happiness,  so  contributes  to  industry,  good  morals, 
and  the  happiness  of  social  life,  as  to  be  needful  to 
the  world, — it  is  to  live  by  its  own  vital  power,  and 
not  by  life  infused  into  it  by  the  church  of  Christ. 
If  it  would  die  should  it  be  separated  Horn  the 
church,  it  is  to  be  suffered  to  expire.  But  whether, 
outside  of  the  church,  it  is  to  live  or  to  die,  it  is  to  be 

L 


166 


THE  CHURCH  AND  SLAVERY. 


suffered  to  show  what  it  is,  and  what  it  would  be, 
if  it  derived  no  countenance  from  the  church  of 
God.  Like  every  thing  else  which  has  no  proper 
connection  with  Christianity,  it  is  to  he  suffered  to 
stand  by  itself,  looking  for  no  countenance  whatever 
from  the  organization  which  Christ  has  set  up  with 
reference  to  his  kingdom  on  earth.  If  it  can  stand 
by  itself,  let  it  stand;  if  it  cannot  stand,  let  it  fall, 
not  leaning  for  its  support  on  the  redeemed  church 
of  God. 

Assuredly  the  church  might  thus  be  detached 
from  slavery ; and  in  doing  it,  it  would  interfere  with 
no  man’s  rights,  it  would  abridge  none  of  the  liber- 
ties which  men  may  claim.  If  they  choose  to  keep 
up  the  institution  of  slavery,  it  is  a question  for  them 
to  settle  ; hut,  in  doing  it,  in  the  name  of  all  that  is 
sacred  and  pure  and  holy  and  free,  let  them  not  he 
able  to  plead  the  authority  or  to  rely  on  the  aid  of 
the  church  of  Christ. 

How  the  church  can  detach  itself  from  all  con- 
nection with  slavery  is  indeed  a question  for  each 
one  of  the  denominations  of  Christians  to  deter- 
mine for  itself:  but  it  can  be  done ; it  must  be  done ; 
it  will  be  done.  The  example  of  the  Quakers  shows 
that  it  can  be  done;  every  thing  in  the  onward  pro- 
gress of  events  shows  that  it  will  be  done.  It  may  be 
done  by  each  denomination  peacefully.  By  prayer, 
by  patience,  by  exhortation,  by  testimony,  by  the  ex- 
ercise of  charity  and  forbearance  mingled  with  Chris- 
tian fidelity,  by  a growing  conviction  of  the  evil, 
by  free  discussion,  by  a deeper  spirit  of  piety,  the 
work  may  be  done, — done  by  each  denomination  for 
itself;  done  by  each  family  for  itself;  done  by  each 


DUTY  or  THE  CHURCH  AT  LARGE. 


167 


individual  for  himself.  In  accordance  with  existing 
laws  in  the  chui’ches,  or  by  such  modifications  of 
those  laws  as  the  age  requires,  it  maybe  done  in  each 
denomination  in  such  a way  that  there  shall  be  no 
violence,  and  that  no  man’s  rights  shall  be  iuvaded. 
Is  there  any  necessity  that  slavery  should  exist  in  the 
church  ? Is  there  any  such  affinity  in  the  church  for 
the  system  that  it  cannot  move  through  the  world 
without  invoking  the  aid  of  slavery?  Is  it  a matter 
of  fact  that  the  church  in  its  past  history  has  attached 
to  itself  the  institution  of  slavery,  and  that  it  has 
lent  its  aid  to  sustain  it  from  age  to  age  ? Is  it  a 
i matter  of  fact  that  the  church  at  large  is  now  en- 
i cumbered  with  this  system,  and  that  it  contributes 
. its  support  and  lends  the  prestige  of  its  name  to  keep 
it  up  in  the  world?  Far  from  it.  The  church  at 
large,  as  has  been  shown,  has  not  been  the  sustainer 
and  abettor  of  slavery;  the  church  at  large  is  not 
now.  This  is  true  of  the  Established  church 
and  the  Dissenting  churches  of  England ; of  the 
Presbyterian  churches  of  Scotland;  of  the  Reformed 
church  in  France  and  Switzerland  and  Holland ; of 
the  Lutheran  churches  on  the  continent  of  Europe ; 
of  the  Greek  church,  the  Hestorian  church,  and  the 
Roman  Catholic  communion;  and,  it  is  believed,  of 
i all  the  missionary  churches  throughout  the  world. 
The  practical  supporters  of  slavery  in  the  Christian 
church  are  found  only  in  the  churches  in  the  South- 
ern States  of  this  Union ; and  can  it  be  believed  that 
it  is  impossible  for  those  churches  to  detach  themselves 
from  the  system,  and  to  stand  before  the  world  on  a 
level  with  the  other  churches  of  the  Redeemer  ? 
Are  they  doomed  to  a hopeless  condition  on  this 


168 


THE  CHURCH  AND  SLAVERY. 


subject?  Are  they  forever  to  feel  the  withering, 
blighting,  paralyzing,  miserable  effects  of  slavery? 

The  church  will  be  free.  The  time  will  come 
when  in  all  this  land  every  church  shall  be  wholly 
and  forever  detached  from  all  connection  with  slavery. 
Nothing  can  be  more  certain  than  this.  The  spirit 
of  the  age  demands  it;  the  religion  which  is  pro- 
fessed in  this  land  will  ultimately  secure  it;  the  spirit 
of  our  civil  institutions  will  make  this  certain  in 
the  church ; the  onward  progress  of  liberty  among 
the  nations  will  compel  the  churches,  if  they  will  save 
the  world  from  infidelity,  to  detach  themselves  alto- 
gether from  slavery.  Nothing  can  be  more  certain 
than  that  the  period  will  arrive  when  in  all  this  land 
there  shall  not  be  one  church  which  will  retain  any 
connection  with  slavery ; when  there  will  not  be  found 
one  minister  of  the  gospel  to  defend  the  system,  to 
apologize  for  it,  or  to  maintain  that  it  is  on  the  same 
level  as  the  relation  of  parent  and  child,  husband  and 
wife,  guardian  and  ward.  No  man  can  believe  that 
the  fair  application  of  the  principles  of  the  gospel  of 
Christ  would  perpetuate  the  system.  In  fact,  even 
those  who  now  apologize  for  it,  and  who  maintain 
that  the  system  is  not  inconsistent  with  the  Bible,  in 
general  admit  most  freely  that  the  full  influence  of 
Christianity  would  remove  it;  and  they  only  ask 
us  to  allow  them  to  make  such  an  application  in 
their  own  way,  and  not  to  precipitate  by  hasty  action 
what  would  most  certainly  be  effected  by  time  and 
bv  the  slow  but  certain  influence  of  the  religion  of 
Christ. 


CONSEQUENCES  OF  A PROPER  POSITION.  169 


CHAPTER  YIH. 

THE^CQNS£Qg-ENCES..-QF  A PROPHR,  POSITION  BY  THE 
CHURCH  AT  LARGE  ON  THE  SUBJECT'"Of“  SLAVERY. 

^*^\~M*** ..I... — . 

Supposing,  then,  that  all  the  churches  in  this  na- 
tion were  wholly  detached  from  slavery,  the  follow- 
ing consequences  would  follow: — 

1.  The  system  itself  could  not  long  be  sustained.; 
There  is  not  vital  energy  enough  in  the  system  to 
maintain  itself  in  this  age  of  the  world  if  it  received 
no  countenance  from  the  Christian  church,  and  if 
that  church  were  arrayed  against  it.  There  is  no 
organized  system  of  evil  which  could  maintain  a 
permanent  position  in  this  land  if  the  whole  church 
were  arrayed  against  it,  and  if  all  the  moral  power 
of  the  church  were  employed  to  discountenance 
and  remove  it.  If  each  of  the  great  denominations 
of  Christians  in  the  land  should  first  detach  itself 
wholly  from  the  system,  and  should  thus  bring  the 
power  of  its  own  example  to  bear  upon  it,  and  if, 
in  a proper  way,  the  power  of  the  church,  through 
the  pulpit,  the  press,  and  the  private  sentiments  and 
lives  of  its  members,  were  brought  to  bear  upon  it, 
no  one  can  believe  that  the  system  would  long  exist. 
It  is  thus  in  the  power  of  the  church,  if  it  would, 
to  secure,  at  no  distant  period,  the  entire  abolition 
of  slavery  in  this  land ; and,  having  this  power,  it 
must  be  held  responsible  for  its  exercise.  And  if  it 


170 


THE  CHURCH  AND  SLAVERY. 


be  a fact  that  the  church  lia. s the  power,  it  is  a most 
humiliating  and  painful  reflection  that  that  power  is 
not  exercised,  and  that  this  monstrous  system  can 
look  for  its  support  in  any  way  to  the  church  of  God. 

2.  If  the  church  were  detached  wholly  from 
slavery,  it  could  engage  consistently  in  the  work  of 
spreading  the  gospel  around  the  globe.  It  is  diffi- 
cult now  to  make  it  ay-pear  consistent  for  a church 
that  aids  and  abets  slavery  to  engage  seriously  in 
the  work  of  missions.  It  is  not  easy  to  make  it 
appear  why  the  church  should  make  war  on  caste  in 
India,  or  why  it  should  show  peculiar  zeal  to  carry 
the  gospel  to  China,  or  why  it  should  seek  to  con- 
vert the  South  Sea  Islanders,  when  it  sustains  an 
institution  itself  not  less  baneful  in  its  influence  than 
any  which  exists  in  heathen  lands.  And  it  is  diffi- 
cult to  make  it  appear  how  this  same  gospel  shall 
commend  itself  to  the  heathen  abroad,  when  it 
shall  come  to  be  fully  understood  by  them  that  the 
churches  which  show  such  zeal  for  their  conversion 
lend  their  influence  to  sustain  a system  by  which 
three  millions  of  human  beings  are  held  to  be 
'property  ; are  subject  to  all  the  conditions  of  pro- 
perty, and  are  deprived  of  all  the  rights  and  privi- 
leges which  Christians  in  their  efforts  to  spread  the 
gospel  seek  to  impart  to  the  people  of  other  lands. 
It  would  be  easy  for  the  people  of  other  Christian 
lands  to  reproach  us  for  inconsistency  in  our  zeal 
to  spread  the  gospel  among  the  heathen ; and  it 
would  not  be  easy  to  reply  to  the  reproach.  With 
what  consistency,  it  might  be  asked,  can  a nation 
engage  in  the  work  of  missions  to  the  heathen 
which  systematically  and  on  principle  holds  three 


CONSEQUENCES  OF  A PROPER  POSITION.  171 

millions  of  human  beings  in  slavery  ? What  is  the 
kind  of  religion  which  such  a people  would  seek  to 
introduce  among  the  heathen  and  to  substitute  for 
the  forms  of  superstition  and  idolatry  which  prevail 
there?  Would  they  seek  to  propagate  a system  of 
religion  which  maintains  that  it  is  right  for  the 
powerful  to  subjugate  the  weak? — which  teaches  that 
those  for  whom  Christ  died  may  he  bought,  and  sold, 
and  tasked,  as  beasts  ? — which  deprives  a large  por- 
tion of  the  population  of  the  country  where  it  prevails 
of  all  right  to  the  avails  of  their  own  labour,  and  con- 
signs them  to  hopeless  bondage  ? And  what  would 
he  the  advantage  of  substituting  a religion  where 
such  views  and  purposes  are  avowed,  for  those  sys- 
tems which  now  actually  prevail  in  heathen  lands  ? 
How  much  better  is  the  condition  of  the  African 
slave  in  the  United  States  than  the  condition  of  the 
inhabitants  of  China,  or  Iudia,  or  Arabia,  or  Ar- 
menia, or  Turkey?  What  advantage  would  there 
he  in  introducing  into  those  lands  a system  of  reli- 
gion which  would  make  it  certain  that  a large  part 
of  those  who  should  dwell  there  would  he  consigned 
to  hopeless  bondage? — where,  to  keep  down  the  in- 
nate love  of  freedom  and  the  aspirations  for  liberty, 
all  the  sanctions  of  the  new  religion  would  be  re- 
quired, and  where  it  would  be  held  and  taught  that 
one  portion  of  mankind  is  to  be  regarded  as 
‘chattels’  and  as  ‘property,’  and  to  he  degraded 
and  debased  by  slavery  forever  ? Even  the  heathen 
could  see  that  it  violates  the  fundamental  prin- 
ciples of  their  own  nature  to  attempt  to  spread  a 
religion  which  proclaims  such  a doctrine.  There  is 
a teaching  of  their  own  nature, — of  the  Author  of 


172 


THE  CHURCH  AND  SLAVERY. 


their  being, — degraded  as  they  are,  which  will  pro- 
claim to  them  that  such  a religion  cannot  he  from 
heaven  ; and,  could  the  matter  he  fairly  proposed  to 
them,  they  would  not  hesitate  long  between  retain- 
ing their  present  systems,  debasing  as  they  are,  and 
receiving  one  which  would  make  debasement,  igno- 
rance, and  degradation  perpetual. 

And  who  of  those  who  have  gone  from  this 
country  as  missionaries  to  the  heathen  would  dare 
on  heathen  soil  to  advocate  the  views  of  the  friends 
of  slavery,  or  to  maintain  that  the  system  of  op- 
pression and  wrong  which  exists  here  would  he 
made  perpetual  by  religion,  and  that  the  religion 
which  they  have  come  to  propagate  would  doom  one 
portion  of  the  population  of  every  land  to  hopeless 
bondage?  I7ot  thus  inconsistent  are  men  when 
they  go  to  preach  the  gospel  among  the  heathen ; 
and  among  all  the  missionaries  of  the  gospel  in 
pagan  lands  there  are  probably  none  who  are  not 
enemies  of  slavery ; none  who  would  dare  to  incul- 
cate there  the  doctrines  so  often  avowed  in  our  own 
land, — that  slavery  is  a ‘ patriarchal’  institution,  that 
the  New  Testament  is  not  unfavourable  to  it,  that  it 
is  not  inconsistent  with  the  spirit  of  the  gospel  of 
Christ,  and  that  it  is  to  be  diffused  and  perpetuated 
as  a relation  of  substantially  the  same  kind  as  that 
of  husband  and  wife,  parent  and  child,  guardian  and 
ward.  Soon,  very  soon,  and  justly  too,  would  such 
apostles  be  given  to  understand,  in  every  heathen 
land  to  which  they  might  choose  to  go,  that  their 
services  would  not  he  needed  there,  and  that  their 
teachings  would  not  he  appreciated  there.  What- 
ever might  be  the  evils  of  their  own  systems,  they 


CONSEQUENCES  OP  A PROPER  POSITION.  173 

would  say  that  a religion  like  this  could  not  he  from 
God. 

8.  The  detaching  of  the  church  from  slavery 
would  remove  one  of  the  chief  hinderances  which 
now  prevent  the  spread  of  the  gospel  in  the  world. 

I suppose  that  no  one  can  he  so  blinded  as  not  to 
perceive — and  I would  hope  that  there  are  few  so 
uncandid  as  not  to  admit — thaLslawory  in  our  country  / 
presents  many  very  serious  obstacles  to  the  propaga- 
tion of  the  gospel ; in  other  words,  that  it  is  much 
more  easy  to  propagate  the  gospel  amid  free  institu- 
tions than  it  is  where  a large  portion  of  the  population 
is  held  in  helpless  bondage, — their  time,  their  skill,  the 
avails  of  their  labour,  and  even  their  persons,  being 
wholly  the  1 property'  of  others, — and  where  the  other 
portion  sustains  the  relation  of  masters  or  owners, 
with  all  the  acknowledged  bad  influence  on  industry, 
economy,  and  general  manner  of  living,  resulting 
from  that  relation.  ISTo  one  could  maintain  that,  under 
any  circumstances,  the  institution  of  slavery  was  a 
desirable  one  to  aid  in  the  propagation  of  the  gospel, 
or  that  it  furnished  any  facilities  for  the  reception  of 
the  gospel  by  a slave  himself;  and  as  little  could  it  be 
maintained  that  the  natural  effect  of  the  system  on  the 
master  would  be  favourable  on  his  part  to  the  recep- 
tion of  the  gospel  of  Christ,  bio  one  could  be  so  mad 
as  to  suppose  that  the  laws  in  respect  to  slavery  in 
this  country  furnish  any  special  facilities  for  the  pro- 
pagation of  the  gospel  among  slaves,  unless  he  were 
prepared  to  maintain  that  the  laws  of  the  Roman  em- 
pire were  specially  favourable  to  the  spread  of  Chris- 
tianity; and  no  one  can  suppose  that  the  effect  of  that 
system  of  laws,  and  of  the  institutions  existing  under 


174 


THE  CHURCH  AND  SLAVERY. 


them,  is  favourable  to  the  reception  of  the  gospel 
by  the  masters  or  owners  of  slaves,  unless  he  is  pre- 
pared to  maintain  that  the  worst  edicts  of  despotism 
in  the  Roman  empire  had  some  magic  power  in  dis- 
posing the  hearts  of  those  who  enacted  them  to  em- 
brace a religion  of  purity,  justice,  and  peace.  Ro 
one  could  maintain  that,  in  order  to  the  rapid  and 
certain  spread  of  the  gospel  in  the  world,  it  would  be 
desirable  to  anticipate  its  march  among  the  nations  by 
the  establishment  of  just  such  a system  of  slavery  as 
exists  in  the  slave  States  of  the  Union,  and  to  put  the 
minds  of  men  in  heathen  lands  in  the  same  position 
absolutely  and  relatively  which  exists  in  the  case  of 
American  masters  and  African  slaves.  If  any  one 
were  to  maintain  this,  it  would  be  difficult  to  see 
on  what  basis  an  argument  could  be  conducted  on 
the  subject,  or  how  there  could  be  any  admitted 
principles  in  common  which  would  lead  to  a certain 
conclusion. 

As  little  would  it  be  maintained,  I apprehend, 
that  the  religion  which  actually  exists  in  the  mind 
either  of  the  master  or  the  slave,  so  far  as  it  can  in 
any  way  be  traced  to  slavery,  or  so  far  as  it  is  modi- 
fied by  slavery,  is  the  most  desirable  kind  of  reli- 
gion, or  is  the  best  type  of  Christianity  in  the 
world.  There  are  owners  of  slaves  who  are  Chris- 


need  be  tempted  by  any  rational  views  of  the  influ- 
ence of  slavery  to  deny  it.  But  it  would  be  weakness 
and  folly  to  maintain  that  their  piety  is  in  any  sense 
the  effect  of  slave-holding,  or  that  the  relation  is  not 
an  unfavourable  one  to  the  propagation  of  the  gospel, 
or  that  the  feelings  naturally  produced  by  slavery  on 


CONSEQUENCES  OF  A PROPER  POSITION.  175 

the  master  himself  and  on  his  family  are  nnpro- 
pitious  to  the  spread  of  Christianity.  The  master 
is  pious  not  as  the  result  of  the  system,  but  in  spite 
of  it;  and  he  maintains  the  ascendency  of  piety 
in  his  own  bosom  not  by  any  natural  influence  of 
slavery  in  engendering  and  cultivating  religious  prin- 
ciples, but  amid  many  difficulties  which  spring  out 
of  the  system,  and  which  tend  to  mar  his  religion. 
It  is  not  desirable  for  a Christian,  any  more  than  it 
is  for  any  other  man,  to  be  intrusted  with  the  irre- 
sponsible power  of  a slave-holder ; for  his  family,  it 
is  not  desirable  that  they  should  be  trained  up 
under  the  influence  of  the  passions  and  habits 
which  the  system  of  slavery  engenders.  Multi- 
tudes of  pious  parents  feel  that,  in  respect  to  the 
influences  of  religion,  it  is  not  desirable  to  train 
up  their  children  amidst  the  institutions  of  slavery; 
and  not  a few,  on  this  account,  seek  a home  where 
slavery  is  unknown, — at  the  biortli.  Multitudes  of 
Christians  feel  that  they  as  Christians  would  breathe 
more  freely,  and  could  more  easily  maintain  the  life 
of  religion  in  the  soul,  if  it  were  not  for  the  con- 
stant bad  influence  on  their  own  hearts  resulting 
from  the  system  of  slavery. 

4.  The  advantage  which  would  result  in  spread- 
ing the  gospel  through  the  world  if  the  church 
were  wholly  detached  from  slavery  may  be  seen 
from  another  point  of  view.  One  of  its  regular 
and  unavoidable  effects,  wherever  it  exists,  is  to 
prevent  any  great  efforts  for  diffusing  the  gospel 
either  there  or  elsewhere.  The  labouring  part  of 
the  population,  which  is  made  up  of  slaves,  can  con- 
tribute nothing  to  the  cause  of  benevolence  ; for  they 


176 


THE  CHURCH  AND  SLAVERY. 


own  nothing, — not  even  themselves  or  their  children ; 
and  little  or  nothing  of  the  avails  of  their  labour  can 
he  contributed  to  the  cause  by  their  masters  ; for  it  is 
all  needed  to  support  their  owners,  and  the  families 
of  their  owners,  who  do  not  labour.  What  is  the 
amount  of  money  which  is  annually  raised  in  the 
churches  of  this  land  where  slavery  exists  for  the  pur- 
poses of  Christian  benevolence  ? AVhat  proportion  of  j 
the  funds  for  the  spread  of  the  gospel  in  pagau  lands, 

— for  the  preaching  of  the  gospel  in  the  destitute 
parts  of  our  own  country, — for  the  circulation  of  the 
Bible, — for  a religious  literature, — comes  from  the 
slave-holding  States  of  this  nation  ? What  proportion 
of  the  missionaries  now  in  heathen  lands  have  gone 
from  the  slave  States  ? As  compared,  for  instance, 
with  Christians  in  the  free  States,  what  are  Christians 
in  the  slave  States  doing  for  the  spread  of  the 
gospel  in  their  land  or  in  other  lands?  What  does 
South  Carolina  do  as  compared  with  Massachusetts  ? 
What  does  Virginia  do  as  compared  with  New  York? 
And  yet,  so  far  as  can  be  seen,  the  sole  reason  why 
they  are  not  doing  as  much  in  this  great  cause  is  to 
be  traced  to  slavery.  Have  they  not  a climate  as 
genial,  and  a soil  as  fertile,  as  the  dwellers  in  the 
North?  Have  they  not  natural  advantages  for 
commerce  and  manufactures  equal  to  the  North? 

Is  the  climate  of  South  Carolina  more  severe  and 
stern  than  that  of  Massachusetts,  or  is  the  soil 
naturally  more  forbidding  and  repellant?  Is  Vir- 
ginia sterile  and  barren  by  nature,  or  has  it  been 
made  so  by  slavery  ? Are  Pennsylvania  and  New 
York  more  fertile  by  nature,  or  have  they  been 
made  more  productive  by  the  labours  of  freemen  ? 


CONSEQUENCES  OE  A PROPER  POSITION.  177 


Is  the  fact  that  constant  streams  of  beneficence  flow 
out  to  bless  the  world  from  the  New  England 
States,  and  from  New  York,  owing  to  the  Northern 
soil  ? And  is  the  fact  to  he  traced  to  difference  of 
climate  or  soil  that,  as  our  population  rolls  on  toward 
the  Western  ocean,  these  streams  of  benevolence 
break  out  in  the  wilderness  as  a Northern  population 
spreads  over  them,  in  Ohio,  Indiana,  Illinois,  Iowa, 
and  that  all  is  still  comparatively  a desert  and  a 
waste  where  a Southern  population  diffuses  itself 
over  Alabama,  and  Arkansas,  and  Texas?  It  is 
owing  to  other  causes.  And  the  sole  and  sufficient 
reason  of  all  this  difference  is,  that  the  one  portion 
is  blessed  with  a freedom  which  accords  with  the 
gospel  and  which  tends  to  develop  the  gospel  in  the 
soul  of  man,  and  that  the  other  is  cursed  with  a sys- 
tem of  slavery  which  is  a violation  of  every  principle 
of  the  gospel  and  which  tends  to  dry  up  every 
fountain  of  benevolence  in  the  human  soul.  The 
one  makes  a country  rich,  and  prompts  to  the  right 
use  of  riches ; the  other  makes  a country  poor,  and 
at  the  same  time  puts  it  out  of  its  power  to  do  what 
a free  population  may  do,  and  adds  this  further  curse 
that  it  makes  the  population  indifferent  to  it. 

5.  The  effect  of  detaching  the  churches  from 
all  connection  with  slavery  would  he  further  seen 
in  respect  to  the  religion  of  the  slaves  themselves. 

No  one  need  deny  that  there  are  slaves,  perhaps 
in  large  numbers,  who  are  Christians.  No  one 
need  deny  that  there  are  many  who  are  now  Chris- 
tians who  would  not  have  been  if  it  had  been  their  / 
lot  to  remain  in  Africa,  or  if  their  ancestors  had  not 
been  removed,  even  amid  so  much  that  was  cruel 


178 


THE  CHURCH  AND  SLAVERY. 


and  wrong,  from  their  native  land,  and  doomed  to 
servitude.  ISTo  one  need  deny  that  there  are  slaves 
who  are,  in  all  respects,  eminent  examples  of  the 
power  of  true  religion  in  transforming  the  heart, 
enlightening  the  mind,  enabling  its  possessor  to 
hear  trials  with  patience  and  resignation;  and  of 
its  power  in  making  them  faithful  in  the  relation 
which  they  actually  sustain  in  life.  But,  while  this 
is  admitted,  still,  such  questions  as  these  are  to  be 
asked: — Is  such  religion  to  be  regarded  as  in  any 
manner  the  consequence  or  the  legitimate  fruit  of 
slavery?  Is  this  the  general  type  of  the  religion 
of  slaves?  Is  the  system  such  as  is  adapted  to  pro- 
duce and  foster  this  kind  of  religion?  If  it  is,  then 
should  not  we  all  regret  that  our  lot  is  not  that 
of  slavery,  and  that  oar  children  are  not  nurtured 
under  its  benevolent  arrangements  ? 

Conceding,  however,  all  that  I have  now  conceded 
in  regard  to  the  fact  that  there  are  slaves  who  are 
• truly  and  eminently  pious,  and  who  in  their  very 
humble  condition  furnish  an  example  which  ought 
not  to  be  lost  on  their  masters,  yet  the  following 
things  will  be  admitted  to  be  true  by  all  who  know 
any  thing  of  the  religion  of  slaves. 

(a)  The  system  is  unfavourable  to  religion.  It  has 
no  provisions  that  are  adapted  to  promote  religion  ; 
it  has  none  of  which  Christianity  can  avail  itself  in 
f propagating  itself  in  the  world.  The  whole  system  is 
an  obstruction — a hiuderance — to  the  progress  of  the 
gospel.  Slaves,  according  to  the  system,  are  not  their 
own  ; their  time  is  not  their  own ; the  avails  of  their 
labour  are  not  their  own;  their  wives  and  children 
are  not  their  own ; their  Sabbaths  are  not  their  own ; 


CONSEQUENCES  OF  A PROPER  POSITION.  179 

their  bodies  are  not  their  own ; their  souls,  so  far  as 
they  can  be  made  to  subserve  the  interests  of  their 
masters,  are  not  their  own.  They  are  dependent  on 
others  for  leave  to  assemble  together  for  the  worship 
of  God ; for  time  to  worship  God  in  their  own  ‘ ca- 
bins for  the  kind  of  religious  teachers,  if  any,  which 
they  may  have ; for  even  the  use  of  the  Sabbath  as  a 
day  of  rest  and  devotion.  The  system  in  this  land 
contemplates,  by  a provision  which  all  must  admit 
to  be  necessary  if  slavery  is  to  be  perpetuated,  that 
slaves  shall  not  be  taught  to  read,  and  that  it  shall  be 
[ regarded  in  law  and  in  fact  as  an  act  of  felony  for 
!;  any  one,  unless  it  be  their  masters,  to  teach  them  to 
i read  the  word  of  God.  Their  religion,  therefore,  is 
to  be  a religion  of  restraint  and  dictation, — a religion 
> without  the  Bible, — a religion  in  fetters  and  chains. 
How  can  the  free  and  true  spirit  of  Christianity  be 
developed  in  such  circumstances  ? 

(■ b ) Though  there  may  be  true  religion  among 
slaves,  yet,  from  the  nature  of  the  case  and  as  a 
matter  of  fact,  it  must  be  a very  imperfect  develop- 
ment of  the  nature  and  power  of  true  religion.  It 
j cannot  be  based  on  intelligence,  when  the  reading 
of  the  Bible  is  prohibited ; and  it  must  be,  to  a great 
j extent,  a religion  not  of  principle,  but  of  feeling. 
There  may  be  fervour,  warmth,  ardour ; there  may 
be  excitement  and  noise ; but  all  the  accounts  of  the 
} actual  religion  of  slaves  agree  with  what  from  theory 
we  should  infer  must  be  the  case : — that  their  reli- 
• gion,  though  it  may  be  sincere  and  simple,  is  of  the 
humblest  order.  The  general  impression  of  those 
best  acquainted  with  it,  as  well  as  the  testimony  of 
. travellers,  goes  to  establish  the  fact  which  must  be  in- 


180 


THE  CHURCH  AND  SLAVERY. 


ferred  from  the  nature  of  the  case,  that,  while  there 
are  many  professors  of  religion  among  slaves,  there 
is  very  little  true  piety;  that  many  of  them  are 
strangers  to  it  altogether ; and  that  in  the  cases  where 
it  does  exist  it  is  of  the  very  humblest  order.  How 
can  it  he  otherwise  ? 

(c)  In  the  nature  of  the  case,  also,  their  religion 
will  be  connected  with  a very  low  sense  of  the  obli- 
gations of  morality.  As  a general  thing,  can  any 
reliance  he  placed  on  the  virtue,  the  truth,  the 
honesty,  the  fidelity,  even  of  professedly  Christian 
slaves?  Is  there,  in  fact,  any  such  reliance  reposed 
in  them?  There  may  be  honourable  exceptions; 
but  they  are  exceptions.  The  whole  arrangements 
in  slave-holding  communities  proceed  on  the  sup- 
position that  no  reliance  can  be  placed,  on  the 
honesty,  the  faithfulness,  the  truth,  even  of  the 
members  of  the  churches  who  are  slaves.  Their 
testimony  is  not  admitted  in  courts  of  justice  ; no 
confidence  is  placed  in  them  that  they  will  be  faith- 
ful to  their  daily  task  without  the  presence  of  a 
master  or  an  overseer ; every  thing  in  a house  and 
around  a house  is  placed  under  lock  and  key;  every 
precaution  is  taken  to  guard  them  from  escaping; 
and  there  is  a constant  fear  expressed  that  even  the 
best  of  their  slaves  may  be  excited  to  murder  their 
masters.  They  are  systematically,  and  on  principle, 
prohibited  from  learning  to  read,*  and,  even  when 


* “All  meetings  or  assemblages  of  slaves,  or  free  negroes  or  mu- 
lattoes  mixing  or  associating  with  such  slaves  at  any  such  meeting- 
house, or  any  other  place,  in  the  night,  or  at  any  school  or  schools  for 
teaching  them  reading  or  writing  either  in  the  day  or  night,  under  what- 


CONSEQUENCES  OF  A PROPER  POSITION.  181 

this  provision  is  disregarded  and  they  are  taught  to 
read,  the  most  vigilant  care  is  supposed  to  he  neces- 
sary to  prevent  their  becoming  acquainted  with 
those  writings  which  acquaint  men  with  their  rights, 
and  which  tend  to  elevate  them  in  the  scale  of  moral 
being.  Even  among  Christian  slaves,  the  masters 
would  not  dare  to  allow  the  ordinary  hooks  on 
Christian  morals  to  he  circulated  among  them. 
Further:  in  the  very  condition  of  the  slave,  even 
under  any  influence  of  religion  that  can  he  brought 
to  bear  upon  him,  there  is  every  possible  inducement 
to  dishonesty,  falsehood,  deception,  and  degradation 
in  every  form  in  morals.  The  slave,  in  spite  of  any 
views  of  religion  which  he  has,  steals : — that  is,  steals 
in  the  sense  which  the  master  puts  on  his  act,  hut 
not  in  his  own  view  of  the  matter ; for  his  master 
has  defrauded  him  of  his  personal  liberty  and  of  the 
avails  of  his  own  labour,  and  why  should  he  not  take 
hack  for  his  own  comfort  a part  at  least  of  that 
which  has  by  force  and  violence  been  taken  from 
him?  But  what  is  such  a religion  worth?  How 
little  does  it  approach  the  view  which  we  ought  to 
take  of  the  fair  influence  of  Christianity ! How 
little  is  there  in  the  religion  of  slaves  to  commend 
Christianity  as  a religion  of  purity,  truth,  and  virtue  ! 
"What  idea  would  men  obtain  of  Christianity  if  they 
were  to  learn  it  from  the  moral  conduct  of  slaves  ? 
How  can  Christianity  ever  he  so  developed  to  show 
what  it  is,  and  what  it  is  designed  to  be,  under  such 
[ a system  as  that  of  American  slavery? 


ever  pretext,  shall  be  deemed  and  considered  an  unlawful  assembly.” 
— 1 Rev.  Code  of  Virginia,  434,  435. 

M 


182 


THE  CHURCH  AND  SLAVERY. 


(d)  There  is  nothing  that  can  he  introduced  into 
the  system  that  will  serve  to  correct  and  remove 
these  evils,  and  elevate  the  Christian  slave  to  what  a 
Christian  should  he.  To  him  is  assigned  a very 
humble  place  in  the  house  of  God,  even  under  the 
best  circumstances;  he  has  no  control  over  his  own 
time;  he  is  not  a master  in  his  own  family;  he  is 
held  as  the  absolute  property  of  another;  and  he 
can  devote  neither  his  skill,  nor  his  influence,  nor 
his  time,  nor  the  avails  of  his  labour,  in  any  proper 
sense,  to  the  promotion  of  the  cause  of  religion  ; for 
all  of  these  are  the  property  of  his  master. 

(e)  As  a matter  of  fact,  these  three  millions  of 
slaves,  even  if  they  were  all  Christians,  could  Alo 
nothing  for  the  diffusion  of  Christianity  in  the 
world.  They  are  the  labourers  of  the  South, — those 
on  whom  the  South  depends  for  its  wealth.  They 
constitute  one-third  of  the  whole  population,  and,  in 
the  theory  of  slaveiy,  they  labour  to  support  the 
other  portion  of  the  population.  Yet  what  do  they 
do,  what  can  they  do, — what  could  they  do  if  they 
were  all  Christians,—  in  spreading  the  gospel  of 
Christ?  Not  one  of  them  could  go  to  heathen 
lands  to  preach  the  gospel ; not  one  of  them,  on 
principle,  has  one  cent  that  he  can  call  his  own,  to 
give  in  order  to  send  a tract,  a missionary,  or  a Bi- 
ble, to  heathen  lands.  Now,  take  the  same  number 
of  labourers  at  the  North,  and  compare  the  influence 
which  they  may  have,  and  do  have,  in  spreading  the 
gospel.  As  a matter  of  fact,  no  small  part  of  the 
preachers  of  the  gospel  come  from  that  portion  of 
the  population ; no  small  part  of  all  the  missionaries 
of  the  world  are  raised  up  from  among  that  class; 


CONSEQUENCES  OF  A PROPER  POSITION.  18B 


no  small  part  of  all  the  contributions  to  the  Tract  So- 
ciety, the  Bible  Society,  the  Sunday-school  cause,  and 
the  missionary  cause,  come  from  that  class  of  men 
at  the  Xorth.  The  portion  of  the  community  which 
in  the  aggregate  does  most  for  the  support  of  those 
institutions  are  the  labourers  of  the  Xorth, — the  men 
who  are  doing  substantially  the  work  of  the  slaves 
of  the  South  in  respect  to  productive  industry; 
while  not  one  farthing,  so  far  as  is  known,  ever 
came  into  the  treasury  of  a tract  society,  a Bible  so- 
ciety, a Sunday-school  society,  or  a missionary  so- 
ciety, f rom  all  ilie  three  millions  of  slaves  at  the  South , — 
and  never  will.  Is  there  nothing  in  this  to  hinder 
the  progress  of  the  gospel?  "What  ought  not  the  la- 
bouring population  of  the  whole  Southern  portion 
of  this  Christian  land  to  contribute  for  the  spread  of 
religion  in  the  world  ? 

From  such  considerations  as  these,  I infer  that 
the  existence  of  slavery  presents  one  of  the  most 
formidable  obstacles  to  the  extension  of  pure  Chris- 
tianity in  our  land ; I infer  that  its  removal  would 
at  once  facilitate,  to  an  extent  which  no  man  can 
estimate,  the  conversion  of  the  world  to  the  Saviour. 

6.  If  slavery  were  removed  from  the  church,  one 
of  the  most  plausible  arguments  in  favour  of  in-  > 
fidelity  would  be  taken  away.  I have  already  re-, ? 
ferred  to  the  fact  that  slavery  exists  in  the  church, 
^and  that  it  is  defended  by  the  ministers  of  the 
gospel  as  a ‘patriarchal’  institution,  and  as  not 
contrary  to  the  spirit  of  the  Xew  Testament." 
These  facts  constitute  one  of  the  arguments  against 

o o 


Christianity  on  which  the  rejecters  of  the  Bible  rely. 
I have  already  endeavoured  to  show  that  if  a professed 


184 


THE  CHURCH  AND  SLAVERY. 


revelation  did  countenance  slavery  as  a desirable  in- 
stitution, and  place  it  on  the  same  level  with  the  rela- 
tion of  husband  and  wife,  parent  and  child,  guardian 
and  ward,  it  would  be  impossible  to  show  that  it 
could  be  a revelation  from  heaven.  It  would  so 
impinge  on  great  principles  of  our  nature ; so  con- 
tradict the  essential  laws  of  our  being,  and  be  so 
at  war  with  all  our  notions  of  the  rights  and  the 
dignity  of  man  and  the  suggestions  of  humanity, 
that  it  would  be  impossible  to  commend  it  to  the 
mass  of  men  as  a communication  from  God.  This 
would  be  rendered  more  and  move  certain  as  the 
world  makes  progress  in  civilization  and  freedom, 
and  as  the  institutions  of  philanthropy  become 
more  and  more  established.  Ho  pretended  revela- 
tion could  secure  a permanent  hold  on  the  faith 
of  mankind  which  should  declare  polygamy  lawful 
and  proper;  none  that  would  encourage  war;  none 
that  would  defend  the  doctrine  that  there  are  differ- 
ent original  races  of  men ; none  that  could  be  fairly 
employed  in  defence  of  duelling,  piracy,  or  free- 
booting.  A revelation,  to  secure  the  faith  of  man- 
kind, must  be  in  all  respects  abreast  of  what  the  race 
will  ever  come  up  to  in  science,  in  liberal  arts,  in 
the  arrangements  that  tend  to  promote  the  wel- 
fare of  mankind,  and  in  just  notions  of  liberty 
and  of  the  rights  of  man.  It  must  do  more  than 
this.  It  must  be  in  advance  of  the  ordinary  pro- 
gress of  society  in  these  things;  and  the  moment 
it  could  be  proved  that  society,  in  any  of  these 
respects,  is  in  advance  of  the  pretended  revelation, 
or  that  it  would  check  and  restrain  the  race  in  its 
onward  progress,  that  moment  the  faith  of  men 


CONSEQUENCES  OP  A PROPER  POSITION.  185 

■would  begin  to  falter  in  regard  to  the  pretended 
revelation;  that  moment  it  would  lose  its  bold 
never  to  be  regained. 

Such  I believe  to  be  the  case  in  regard  to  slavery. 
The  world  is  taking  its  position  in  respect  to  the 
rights  of  man.  There  is  no  principle  that  is  better 
established  in  English  law  than  that  pronounced 
by  Lord  Mansfield, — that  the  air  of  England  ‘is  too 
pure  for  a slave,  and  every  man  is  free  who  breathes 
it.’  There  is  no  one  principle  that  is  becoming 
more  firmly  rooted  in  the  conviction  of  mankind 
than  that  slavery  is  contrary  to  the  law  of  nature ; 
that  it  is  a violation  of  the  inalienable  rights  of  a 
human  being ; that  there  cannot  be  property  in  man 
in  the  sense  in  which  there  is  in  a horse  or  an  acre 
of  ground;  that  man  cannot  be  deprived  of  liberty 
except  for  crime,  and  then  only  in  due  course  of 
law;  that  a human  being  cannot  be  bought  and 
sold  as  an  article  of  merchandise  may  be;  that 
every  one  has  a right  to  the  avails  of  his  own  labour; 
and  that  the  relations  of  husband  and  wife,  and 
parent  and  child,  are  too  important  and  too  holy 
to  make  them  liable  ever  to  be  severed  to  promote 
the  pecuniary  advantage  or  to  minister  to  the  indo- 
lence of  others.  Among  Christians  the  conviction 
is  becoming  more  and  more  rooted  in  the  under- 
standing and  the  heart  that  no  institution  or  ar- 
rangement in  society  can  be  right  which  refuses  in- 
struction to  any  human  being,  and  that  any  system 
is  and  must  be  wrong  which  makes  it  necessary  for 
the  support  of  the  system  to  withhold  the  Bible  from 
any  one  for  whom  the  Redeemer  died. 

Erom  these  positions  the  world  is  never  to  go 


186 


THE  CHURCH  AND  SLAVERY. 


back.  Whatever  changes  in  society  may  occur, 
these  points  are  fixed.  dSTo  changes  in  human  belief 
are  in  the  direction  of  a retrograde  course  on  these 
points ; all  future  changes  will  tend  more  and  more 
to  rivet  these  convictions  on  the  hearts  of  men. 
Advocates  for  slavery,  and  apologists  for  slavery, 
in  the  church  and  out  of  it,  may  assume  it  as  certain 
that  these  are  to  be  regarded  as  permanent  doctrines 
in  the  faith  of  mankind,  and  that  these  doctrines 
will  ultimately  pervade  the  globe.  England  will 
never  go  back  from  the  opinion  expressed  by  Lord 
Mansfield;  and  the  ‘common  law’  of  the  world  will 
not  be  so  changed  as  to  declare  that  slavery  is  con- 
sistent with  the  laws  of  nature  and  the  fundamental 
doctrines  of  the  rights  of  man.  “It  is  repugnant  to 
reason  and  the  principles  of  natural  law  that  such  a 
state  should  subsist  anywhere 

With  equal  certainty,  the  advocates  of  slavery, 
and  the  apologists  for  slavery,  may  lay  it  down  as 
a fixed  principle  that  no  book  pretending  to  be  a 
revelation  from  God  can  maintain  its  hold  on  the 
faith  of  men  which  is  not,  by  fair  interpretation, 
understood  to  maintain  these  doctrines,  or  which 
can  be  shown  to  advocate  slavery.  It  is  an  objec- 
tion strongly  urged  by  Mr.  Newman  (Phases  of 
Faith)  against  the  Bible  that  it  does  defend  slavery: 
perhaps  the  only  instance  in  which  this  has  been 
alleged  by  any  objector  against  the  truth  of  Revela- 
tion from  Celsus  to  the  present  time.  The  fact  that 
he  has  urged  it  shows  that  infidels  would  be  glad  to 
avail  themselves  of  this  as  a weapon  against  revealed 


* 1 Blackstone,  423. 


CONSEQUENCES  OF  A PROPER  POSITION.  187 

religion  if  they  could;  the  manner  in  which  he 
has  clone  it  is  such  that  it  would  be  impossible  to 
remove  the  objection  if  the  Bible  in  fact  sustained 
slavery;  while,  at  the  same  time,  the  fact  that  the 
objection  has  not  been  insisted  on  before  by  infidels 
may  be  referred  to  as  an  incidental  proof  that  the 
Bible  is  not  in  favour  of  slavery.  It  is  obvious, 
however,  that  all  those  ministers  of  religion  who 
maintain  that  slavery  is  an  institution  sanctioned  by 
the  Bible  become,  in  this  respect,  helpers  and  allies 
of  such  men  as  Mr.  Newman,  and  put  an  argument 
into  the  hands  of  infidels  which  it  would  not  be 
possible  to  refute,  and  no  stronger  argument  against 
the  divine  origin  of  the  Bible  could  he  urged.  _The_ 
world, Jb  its  advanced  periods, — in  the  position  to 
.which  it  is  tending, — would  not  receive  any  hook  as 
a revelation  from  God  which  could  be  fairly  appealed 
to  sustain  American  slavery.  That  fact,  if  it  were 
a fact,  would  neutralize  every  argument  in  favour 
of  the  book;  for  it  would  be  alleged,  and  in  a man- 
ner to  which  no  reply  could  be  made,  that  men  may 
be  mistaken  in  regard  to  the  external  evidences  of 
a professed  revelation  from  God,  but  that  they  can- 
„not  be  mistaken  ultimately  in  regard  to  the  deep- 
seated  principles  qf  justice,  equity.  ancL. humanity, 
which  the  Author  of  our  being  has  implanted  in 
the  human  soul.  Of  one  thing,  therefore,  the  Chris- 
tian chiirctrmay  be  assured: — that  mankind  will  not 
ultimately  receive,  as  a revelation  from  God,  any 
hook  which,  by  a fair  interpretation,  sustains  the 
institution  of  slavery.  Every  man  who  asserts  that 
that  is  a fair  interpretation  of  the  Bible  does  just  so 
much  to  make  infidels;  every  one  who  maintains 


188 


THE  CHURCH  AND  SLAVERY. 


that  position  puts  a weapon  into  the  hand  of  infi- 
delity which  can  never  he  wrested  from  it.  TVe 
cannot  answer  the  argument  for  infidelity  drawn 
from  this  source,  if  we.  admit  that  slavery  is  au- 
thorized by  the  Bible,  any  more  than  we  could 
answer  the  argument  if  the  Bible,  by  a fair  inter- 
pretation, justified  polygamy,  theft,  highway  rob- 
bery, or  piracy. 

But  let  slavery  be  removed  from  the  church,  and 
let  the  voice  of  the  church  with  one  accord  he  lifted 
up  in  favour  of  freedom ; let  the  church  he  wholly 
detached  from  the  institution,  and  let  there  be 
adopted  by  all  its  ministers  and  members  an  inter- 
pretation of  the  Bible — as  I believe  there  may  be 
and  ought  to  be — that  shall  be  in  accordance  with 
the  deep-seated  principles  of  our  nature  in  favour  of 
freedom,  and  with  our  own  aspirations  for  liberty, 
and  with  the  sentiments  of  the  world  in  its  onward 
progress  in  regard  to  human  rights,  and  not  only 
would  a very  material  objection  against  the  Bible 
be  taken  away, — and  one  which  would  be  fatal  if  it 
were  well  founded, — but  the  establishment  of  a very 
strong  argument  in  favour  of  the  Bible  as  a revela- 
tion from  God  would  be  the  direct  result  of  such  a 
position.  For  then  it  might  he  urged  that  the 
Bible  not  only  appeals  to  great  principles  of  our 
nature  as  God  has  made  us,  but  it  might  be  asked, 
in  a manner  to  which  no  infidel  could  reply,  how  it 
happened  that  the  Bible,  in  this  respect,  was  so  far 
in  advance  of  the  age  in  which  it  was  written. 
How  came  sentiments  to  he  incorporated  in  a book 
penned  in  Judea,  so  entirely  in  accordance  with 
what  would  ultimately  he  the  views  of  the  most 


CONSEQUENCES  OF  A PROPER  POSITION. 


189 


enlightened  and  civilized  portions  of  the  world,  and 
so  far  in  advance  of  the  prevailing  sentiments  of 
the  age  in  which  it  was  written  ? How  came  it  to 
utter  such  sentiments  in  favour  of  human  freedom 
and  the  rights  of  all  men  at  a time  when  the  uni- 
versal voice  of  the  world  was  in  favour  of  slavery  ? 
How  can  this  fact  he  better  accounted  for — how  can 
it  be  accounted  for  at  all — except  on  the  supposition 
that  the  writers  of  the  Hew  Testament  were  taught 
from  on  high,  and  were  led  by  a Spirit  superior  to 
their  own,  to  utter  sentiments  directly  the  reverse 
of  the  prevailing  opinions  of  their  own  age,  hut  in 
entire  accordance  with  what  would  become  ultimately 
the  sentiments  of  the  world  and  enter  at  last  into  the 
laws  of  all  civilized  nations  ? “I  defy  any  man,”  says 
the  author  of  the  ‘Eclipse  of  Faith,’*  “to  discover,  in 
any  age,  or  in  any  nation,  any  considerable  body  of 
men  who  breathed  a word  of  disapprobation  of  sla- 
very as  such  till  Christianity  came  into  the  world ; nor 
then,  except  among  those  nations  that  have  been 
brought  into  contact  with  it.  The  apathy  of  all  the 
nations  of  antiquity,  and  all  nations  not  Christian  at 
the  present  day, — the  utter  unconsciousness  of  the 
best  moralists  of  antiquity  of  there  being  any  harm 
in  slavery, — confirms  the  conclusion  that  the  origi- 
nation of  right  sentiment  on  this  subject  has  been 
the  work  of  Christianity.  Ho  thing  really  avails 
against  this  gigantic  evil  except  the  influences  that 
have  abolished  both  the  slave-trade  and  slavery 
among  ourselves ; that  is,  a deep  impression  that 
slavery  is  utterly  opposed,  if  not  to  the  letter,  yet 


* Defence  of  tlie  “Eclipse  of  Faith,”  p.  168. 


190 


THE  CHURCH  AND  SLAVERY. 


to  the  entire  spirit,  of  Christianity,  and  that  it  and 
the  gospel  cannot  coexist  in  perpetuity.  It  may 
last  long,  for  human  cupidity  is  not  more  easily 
subdued  than  slavery;  hut  where  Christianity 
enters  the  fray  is  sure  to  begin,  and  will  never 
terminate  hut  with  the  extinction  of  slavery  itself.” 
At  the  very  time  when  the  noble  sentiments  which 
occur  in  the  Hew  Testament  in  favour  of  the 
equality  of  man  and  the  claims  of  humanity  and 
human  rights  were  uttered  by  the  apostles  and  dis- 
ciples of  the  Saviour, — sentiments  universally  ad- 
mitted to  be  opposed  to  slavery  and  to  be  such  as 
would,  if  fairly  applied,  bring  slavery  everywhere 
to  an  end,  except  by  the  few  Christian  ministers 
and  members  of  the  churches  who  endeavour  to 
defend  the  institution  from  the  Bible,  and  who  aim 
to  place  the  relation  on  the  same  basis  as  that 
of  husband  and  wife  and  guardian  and  ward,  and 
by  a few  infidels  (if  there  should  be  found  enough 
in  addition  to  Mr.  Newman  to  justify  the  use  of 
the  word  ‘few,’  as  applied  to  them)  who  have  urged 
it  as  an  objection  to  the  Bible  that  it  sanctions 
slavery, — the  following  facts  show  what  was  then 
the  current  opinion  on  the  subject  in  the  most 
enlightened  nations  of  the  world  : — “ The  custom 
of  exposing  old,  useless,  or  sick  slaves  in  an  island 
of  the  Tiber,  there  to  starve,  seems  to  have  been 
pretty  common  at  Rome;  and  whoever  recovered, 
after  having  been  so  exposed,  had  his  liberty  given 
him  by  an  edict  of  the  Emperor  Claudius,  in  which 
it  was  likewise  forbidden  to  kill  any  slave  merely 
for  old  age  or  sickness.  It  was  the  professed 
maxim  of  the  elder  Cato  to  sell  his  superannuated 


CONSEQUENCES  OE  A PROPER  POSITION.  191 

slaves  at  any  price  rather  than  maintain  what  he 
esteemed  a useless  burden. 

“ The  ergastula , or  dungeons,  where  slaves  in 
chains  were  forced  to  work,  were  very  common  all 
over  Italy.  Columella  advises  that  they  he  always 
built  under  ground,  and  recommends  it  as  the  duty 
of  a careful  overseer  to  call  over  every  day  the 
names  of  these  slaves,  like  the  mustering  of  a regi- 
ment or  ship’s  company,  in  order  to  know  presently 
j when  any  of  them  had  deserted. 

“Nothing  [was]  so  common  in  all  trials,  even  of 
civil  cases,  as  to  call  for  the  evidence  of  slaves, 
which  was  always  extorted  by  the  most  exquisite 
torments.  Demosthenes  says  that,  when  it  was 
possible  to  produce  for  the  same  fact  either  free- 
men or  slaves  as  witnesses,  the  judge  always  pre- 
ferred the  torturing  of  slaves  as  a more  certain 
evidence.”* 

“ The  master  had  the  entire  right  of  property  in 
the  slave,  and  could  do  just  as  he  pleased  with  his 
person  and  life,  his  person  and  his  earnings.  In 
regard  to  the  power  of  life  and  death,  it  was  con- 
tended, the  master  could  use  the  slave  for  any  pur- 
pose that  suited  his  own  pleasure.  He  could  punish 
him,  put  him  to  pain  and  torture,  and — free  from 
all  obligation  to  give  account  of  his  own  actions— 
could  put  him  to  death  in  any  way  that  pleased 
him.”f 

Slaves  were  liable  to  every  kind  of  torture ; and 
cruel  masters  sometimes  kept  on  their  estates  tor- 


* Home’s  Essays,  Part  II.  Essay  11. 
f Prof.  W.  A.  Becker’s  Biblio.  Sac.,  vol.  ii.  p.  571. 


192 


THE  CHURCH  AND  SLAVERY. 


mentors  by  profession,  for  tbe  purpose  of  punishing 
their  slaves.  Burying  alive  was  sometimes  resorted 
to ; and  crucifixion  was  frequently  made  the  fate  of 
a slave  for  trifling  misconduct,  or  from  mere  caprice. 
They  were  slain  as  food  for  fishes ; and  the  -ques- 
tion often  arose,  whether,  in  a storm,  a man  should 
sacrifice  a horse  or  a less  valuable  slave.* 

It  is  for  the  infidel  to  show,  when  these  were  the 
prevailing  views  and  sentiments  on  the  subject  of 
slavery  throughout  the  world, — when  in  all  the  writ- 
ings of  ancient  sages  and  moralists  no  other  views  are 
expressed, — when  with  the  severest  moralists  of  an- 
cient times  there  is  no  denunciation  of  the  system, — • 
when  there  was  nothing  in  the  principles  which  they 
inculcated  that  would  tend  to  subvert  the  institution 
of  slavery  or  lead  to  emancipation, — how  it  happened 
that  fishermen  from  Judea,  uneducated  men,  gave 
utterance  to  the  noble  sentiments  in  the  Hew  Testa- 
ment, and  laid  down  principles  utterly  opposed  to 
slavery,  and  that  would,  in  their  fair  application, 
emancipate  every  slave  on  the  face  of  the  earth. 
Of  this  fact  it  is  right  that  the  friends  of  the  Bible 
should  be  able  to  avail  themselves ; but  of  this 
fact  they  cannot  avail  themselves  if  it  be  main- 
tained that  the  Bible  is  favourable  to  slavery,  or  if 
slavery  is  countenanced  and  sustained  in  the  Christian 
church.  This  one  thing  is  as  certain  as  any  thing  can 
be : — that  there  are  large — increasingly  large — classes 
of  men  who  never  can  be  convinced  that  a book  is 
a revelation  from  God  which  abets  and  upholds 
slavery,  or  which  can  be  used  as  a defence  of 


* Wayland’s  Letters  on  Slavery,  pp.  86,  87. 


CONSEQUENCES  OE  A PROPER  POSITION.  193 

slavery  as  it  exists  in  our  land.  We  must  either 
give  up  the  point  that  the  blew  Testament  defends 
•slavery,  or  we  must  give  up  a very  large — and  an  in- 
creasingly large — portion  of  the  people  of  this  land  to 
infidelity;  for  they  neither  can,  nor  will,  nor  ought 
to  be  convinced  that  a hook  that  sanctions  slavery 
is  from  God.  I believe  that  this  must  and  should 
he  so ; and  that  there  are  great  principles  in  our 
nature,  as  God  has  made  us,  which  can  never  he 
set  aside  by  any  authority  of  a pretended  revela- 
tion ; and  that  if  a hook  professing  to  he  a revela- 
tion from  God  by  any  fair  interpretation  defended 
slavery,  or  placed  it  on  the  same  basis  as  the  re- 
lation of  husband  and  wife,  parent  and  child,  guar- 
dian and  ward,  such  a book  neither  ought  to  be,  nor 
could  be,  received  by  mankind  as  a divine  reve- 
lation. 

Hence  it  seems  to  me  to  be  so  important  that  the 
church  should  assume  a just  position  on  this  subject, 
by  detaching  itself  wholly  from  slavery,  just  as  it  de- 
taches itself  from  piracy,  intemperance,  theft,  licen- 
tiousness, and  duelling.  Let  these  things  be  or  be 
not  defended  by  the  world ; let  them  be  or  be  not  up- 
held by  men  who  make  no  pretensions  to  religion ; 
let  the  people  of  the  world  outside  of  the  church 
judge  of  them  as  they  please  ; but  from  each  and  all 
forms  of  oppression,  and  wrong,  and  cruelty,  and 
fraud,  let  the  church  stand  aloof,  bearing  a solemn 
testimony  to  mankind  in  regard  to  the  evil  of  these 
things.  On  these  points,  and  on  all  points  of  wrong, 
let  the  church  place  itself  where  it  shall  not  he  pos- 
sible to  mistake  its  position ; where  its  example  can 
never  be  plead  in  justification  of  these  things;  and 


194 


THE  CHURCH  AND  SLAVERY. 


where  the  infidel  can  never  allege,  in  support  of  his 
own  views,  that  the  church  of  God,  professing  a belief 
in  an  inspired  hook,  places  itself  in  a position  where 
the  doctrines  which  it  holds,  and  the  sentiments  which 
it  aims  to  propagate,  impinge  on  great  principles  of 
human  nature,  and  make  it  impossible,  if  they  are 
the  fair  teachings  of  that  hook,  to  receive  it  as  a 
revelation  from  God. 

It  is  impossible  not  to  reflect  on  the  noble  posi- 
tion which  the  Christian  church  would  occup}'  if  the 
sentiments  which  have  been  advocated  in  this  essay 
should  become  the  practical  sentiments  of  the  church 
at  large.  Should  such  views  prevail,  what  an 
example  would  it  furnish  to  the  world  at  large! 
Then  the  authority  of  the  church  could  no  more 
he  urged  in  favour  of  a system  which  practi- 
cally annuls  the  obligation  of  the  marriage-vow, 
dissolves  or  ignores  the  authority  of  parents  over 
their  children,  withholds  from  them  the  word  of 
God,  robs  them  of  the  avails  of  their  labour,  and 
subjects  them  to  cruelties  and  wrongs  for  which  by 
law  they  have  no  redress  and  of  which  they  may 
not  even  complain.  Then  the  attack  on  Christianity 
as  upholding  such  a system  would  cease,  and  it  could 
no  more  he  alleged  with  any  show  of  plausibility  that 
the  Bible  justifies  oppression  and  wrong.  Then  the 
infidel  abolitionist  could  no  more  upbraid  the  church 
for  maintaining  sentiments  which  violate  all  the  great 
and  generous  principles  of  our  nature;  and  then  he 
could  no  longer  present  himself — as  he  may  do  now, 
and  actually  does  now — as  holding  sentiments  and 
maintaining  doctrines  more  in  accordance  with  the 
great  principles  of  humanity — more  in  accordance 


CONSEQUENCES  OF  A PROPER  POSITION.  195 

with,  what  God  lias  enstamped  on  man’s  heart — than 
are  held  by  those  who  profess  to  receive  the  Bible  as 
a revelation  from  God: — giving  to  infidelity,  under 
the  form  of  abolitionism,  the  advantage  of  being  more 
in  conformity  with  the  laws  of  our  being,  and  there- 
fore with  the  laws  of  God,  than  the  teachings  of  the 
Bible.  Then  the  enemies  of  our  country  could  no 
more  revile  the  church  for  upholding  a system  which 
is  becoming  more  and  more  offensive  to  mankind ; 
for  defending,  in  a land  that  is  the  boasted  asylum 
of  liberty,  a system  of  oppression  which  is  now  with- 
out a parallel  in  the  worst  forms  of  government  in 
the  despotic  systems  of  the  Old  World;  and  then  the 
churches  abroad  would  no  more  have  occasion  to  re- 
monstrate with  the  churches  at  home  for  contributing 
to  uphold  a system  that  violates  all  their  notions  of 
the  gospel.  -Then  the  church  of  God  would  present 
an  unbroken  front  in  opposing  a system  which  de- 
prives three  millions  of  human  beings  of  every 
right  with  which  their  Creator  has  endowed  them  ; 
effaces  from  those  made  in  the  image  of  God,  as  far 
as  it  can  be  done,  every  trace  of  that  image ; and 
treats  as  articles  of  barter  and  sale,  trade  and  traffic, 
— as  chattels  and  things,- — those  for  whom  the  Re- 
deemer shed  his  precious  blood.  God  grant,  in  his 
infinite  mercy,  that  the  time  may  speedily  come  when 
some  chief-justice  shall  utter,  on  the  bench  of  the 
highest  tribunal  in  the  land,  the  noble  sentiment  of 
Mansfield: — ‘The  air  of  America  is  too  pure  for  a 
slave,  and  every  man  is  free  who  breathes  it;’  and 
God  grant,  as  preliminary  to  that,  and  as  placing  the 
church  on  the  ground  which  at  such  a period  it 
ought  to  occupy,  that  it  may  soon  become  a fact 


196 


THE  CHURCH  AND  SLAVERY. 


known  to  all  men  that  among  the  ministers  of  re- 
ligion in  this  land  not  one  can  he  found  who  will 
he  an  apologist  or  an  advocate  for  slavery;  that 
from  no  ecclesiastical  body  shall  an  influence  go 
forth  to  extend  or  perpetuate  the  system ; that 
among  all  the  ministers  and  members  of  the  churches 
not  one  shall  hold  a fellow-man  in  bondage;  and 
that  no  infidel,  looking  on  this  system  of  oppres- 
sion, cruelty,  and  wrong,  shall  he  able  to  say,  on  the 
authority  of  any  minister  of  religion,  any  member 
of  a Christian  church,  any  expositor  of  the  Bible, 
or  any  editor  of  a religious  paper,  that  this  system 
is  sustained  by  what  professes  to  he  a revelation 
from  God! 

Philadelphia,  October,  1856. 


THE  END. 


STEREOTYPED  BY  L.  JOHNSON  A CO. 
PHILADELPHIA. 


PARKY  Sc  M‘MILLAN’S  PUBLICATIONS. 


The  Wat  of  Saltation 

Illustrated  in  a Series  of  Thirty-six  Discourses.  By  the  Rev.  Albert 
Barnes.  1 vol.  12mo.  Cloth,  ......  §1.00 

I Contexts: — The  Bible — Obscurities  of  Divine  Revelation— Claims  of  the  Christian  Religion 
— The  Condition  of  Man  not  benefited  by  rejecting  Christianity — The  importance  of  Man 
—The  Earth  a place  of  Probation — Man  on  Probation — Necessity  of  accommodating  our- 
selves to  the  Divine  Government — The  State  in  which  the  Gospel  finds  Man — What  must 
I do  to  be  saved  ? — Conviction  of  Sin — Struggles  of  a Convicted  Sinner — A wounded  Spirit 
— What  will  give  permanent  Peace? — The  Mercy  of  God — The  Atonement  as  fitted  to  give 
Peace — The  Atonement  as  it  removes  the  Obstacles  in  the  way  of  Pardon — The  Necessity 
of  Regeneration — The  Nature  of  Regeneration — Agency  of  the  Spirit  in  Regeneration — 
The  Nature  of  Repentance — The  Relation  of  Repentance  to  pardon  in  the  Christian  System 
— Philosophical  Necessity  of  Repentance — Foundation  of  the  Command  to  Repent— Evi- 
dences of  true  Repentance — Faith  a Condition  of  Salvation — Value  and  Importance  of 
Faith — Faith  as  an  Elementary  Principle  of  Action — How  shall  Man  be  just  with  God? — 
Man  cannot  justify  himself  by  Denying  or  Disproving  the  charge  of  Guilt — Man  cannot 
justify  himself  by  showing  that  his  Conduct  is  right — Man  cannot  merit  Salvation — What  is 
meant  by  the  merits  of  Christ — In  what  sense  we  are  justified  by  the  merits  of  Christ — The 

I Influence  of  Faith  in  Justification — The  Bearing  and  Importance  of  Justification  by  Faith. 

“ To  the  sinner,  whether  awakened  or  unawakened — to  the  penitent,  whether  seeking 
pardon  or  rejoicing  in  it — to  the  thoughtful,  whether  a believer  or  a sceptic — to  the  intelli- 
gent mind,  of  whatever  class  and  under  whatever  circumstances,  this  treatise  on  the  ‘Wat 
of  Salvation’  may  be  heartily  and  hopefully  recommended.” — E.  Henderson , D.  D.,  London. 
‘‘The  volume  cannot  fail  to  benefit  the  Christian  cause.” — Colonial  Presbyterian. 

“ In  handling  his  weighty  themes,  Mr.  Barnes  employs  a sinewy  strength  of  argument,  a 
striking  originality  of  illustration,  and  a practical  common  sense,  which  need  no  enforcement 
from  rhetorical  common-places.” — jV.  Y.  Tribune. 

“ Characterized  by  clearness  of  statement,  felicity  of  illustration,  vigor  of  thought,  and 
that  quiet  earnestness  which  gives  a charm  to  every  thing  from  the  pen  of  Mr.  Barnes.” — 
I Independent 

“As  specimens  of  theological  reasoning,  of  homiletic  ability  and  completeness,  and  of 
practical  religious  feeling,  we  know  of  no  writings  of  Mr.  Barnes’  superior.  They  are  clear 
in  ihought,  thorough  in  reasoning,  and  animated  in  style;  and  so  impregnated  with  the 
personal  experiences  of  the  author,  as  to  be  deeply  affecting  in  their  earnestness  and  adapt- 
edness.”— N.  Y.  Evangelist. 

Scriptural  Views  of  Slavery. 

An  Inquiry  into  the  Scriptural  Views  of  Slavery.  By  Rev.  Albert 
Barnes.  1 vol.  12mo.  Cloth,  ......  $1.00 

i Contents  : — Introduction.  Chap.  1. — Reasons  why  the  Appeal  on  the  Subject  of  Slavery 
I should  be  made  to  the  Bible.  Chap.  2.— What  Constitutes  Slavery  ? Chap.  3. — Slavery  in 
the  Time  of  the  Patriarchs.  Chap.  4. — Slavery  in  Egypt.  Chap.  5. — The  Mosaic  Institu- 
tions in  relation  to  Servitude.  Chap.  6. — Hebrew  Servitude  in  the  time  of  the  Prophets. 
Chap.  7. — The  relation  of  Christianity  to  Slavery. 

1 “A  calm,  patient,  reverential,  and  candid  investigation  of  the  teaching  of  Scripture  on 
the  subject  of  slavery.” — Religious  Herald. 

« A dispassionate  and  thorough  treatise  upon  the  Scriptural  Views  of  Slavery.” — Indtr 
.pendent. 

Practical  Sermons  : 

Designed  for  Vacant  Congregations  and  Families.  By  Rev.  Albert 
Barnes.  1 vol.  12mo.  Cloth,  ......  §1.00 

Contents  : — The  Freeness  of  the  Gospel — The  Lore  of  God  in  the  Gift  of  a Saviour — Why  will 
ye  <jie? — The  Deceitfulness  of  the  Heart — Indecision  in  Religion — The  Reason  why  men  are 
not  Christians — The  Misery  of  forsaking  God — God  is  worthy  of  Confidence — Repentance — 
Salvation  Easy — The  Principles  upon  which  a Profession  of  Religion  should  be  made  (2 
sermons ) — Enemies  of  the  Cross  of  Christ  (3  sermons) — The  Rule  of  Christianity  in  regard 
[ to  Conformity  to  the  World — The  Blessings  of  a Benignant  Spirit — Secret  Prayer— The  Sab- 
bath—Secret  Faults — Preparation  to  meet  God — The  Burden  of  Dumah — The  Harvest  Past. 
“Ministers  of  the  Gospel  may  derive  many  valuable  suggestions  from  this  hook  to  aid 
them  in  their  preparations  for  the  pulpit;  and  Christians  generally  will  find  that  a prayer- 
ful perusal  of  them  is  adapted  to  inform  the  judgment,  and  to  improve  the  heart.” — Chris- 
tian Visiter. 


PARRY  & M*MI  ( LAN’S  PUBLICATIONS. 


The  Gospels  : with  Moral  Reflections  on  each 
Yerse. 

By  Pasquier  Quesnel.  With  an  Introductory  Essay,  by  the  Rev.  Daniel 
Wilson,  A.  M.,  Vicar  of  Islington,  [now  Bishop  of  Calcutta.]  Care- 
fully revised  by  the  Rev.  Henry  A.  Boardman,  D.  D.  Printed  with 
bold  type,  on  beautifully  tinted  and  sized  paper.  2 vols.  8vo.  $4. 


Jff551 

Gei 
(fa! 
II-  r- 

( ;i'li 
(hem 
jodg. 
ink 


The  following  letters  of  commendation  from  eminent  Clergymen,  and  brief  extracts 
selected  from  numerous  notices  of  the  religious  and  secular  press,  are  submitted,  by  the 
publishers,  as  evidence  of  the  very  high  character  of  the  work. 


F;; 


Thi 


“ We  have  no  work  of  the  same  kind ; we  have  nothing  in  practical  divinity  so  sweet,  so 
spiritual,  so  interior  as  to  the  real  life  of  grace — so  rich,  so  copious,  so  original.  We  have 
nothing  that  extols  the  grace  of  God,  and  abases  and  lowers  man  so  entirely.  We  lessen 
not  the  value  of  our  various  admirable  comments  on  the  New  Testament;  they  have  each 
their  particular  excellencies.  But  none  of  them  supersedes  Quesnel;  none  can  supply  that 
thorough  insight  into  the  world,  the  evil  of  sin,  the  life  of  faith  and  prayer,  which  he  pos- 
sesses.”— Bishop  Wilson. 


holy : 
Irtal 

ST" 

in  tin 


“A  repository  of  original,  striking,  spiritual  Meditations,  the  absence  of  which  could  he 
supplied  by  no  other  work  in  our  language.” — Dr.  Boardman. 


( From  the  Right  Rev.  Alonzo  Potter,  D.  D.  Bishop  of  the  Protestant  Episcopal  Church  for 
the  Diocese  of  Pennsylvania.) 

Philadelphia , Oct.  31,  1855.  ^ 

Messrs.  Parry  & McMillan, 

Gentlemen — QuesneVs  Reflections  was  an  invaluable  contribution  to  the  sacred  literature 
of  the  world  in  its  original  form.  In  this  edition,  prepared  under  the  auspices  of  such 
names  as  Bishop  Wilson  and  the  Rev.  Dr.  Boardman,  it  will  be  still  more  useful  for  English* 
and  Protestant  readers.  It  occupied  a large  part  of  the  life  of  one  of  the  most  illustrious 
Jansenists  of  the  17th  century;  and  to  Ministers  of  the  Gospel,  and  to  private  Christians 
of  every  name,  it  must  always  be  an  inexhaustible  mine  of  interest  and  instruction. 
Your  press  could  have  rendered  no  better  service  to  the  public  than  by  such  an  edition  of 
such  a work.  I am,  gentlemen,  very  truly,  yours, 

ALONZO  POTTER. 


{From  Rev.  William  R.  Williams,  D.  D.,  Pastor  of  Amity  street  Baptist  Church,  N.  York) 

New  York,  24dh  October , 1855. 


Messrs.  Parry  & McMillan, 

Gentlemen — I have  for  some  years  been  almost  daily  in  the  use  of  Quesnel  in  the  original 
French.  It  is  blemished  there  with  some  Romanisms  that  are  withdrawn  in  vour  revision. 
Bengel  excels  it  in  nice  discrimination,  and  a most  pregnant,  epigrammatic  brevity.  With 
that  exception,  Quesnel  seems  to  me  to  deserve  rank  at  the  head  of  practical,  devout,  and 
spiritual  expositions  of  the  New  Testament.  As  revised,  in  your  beautiful  edition,  its  gene- 
ral circulation  would,  in  the  subscriber’s  judgment,  be  one  of  the  richest  boons  that  could 
be  conferred  on  the  various  Evangelical  churches  of  our  country. 

I am,  gentlemen,  yours,  very  resp'y, 

WILLIAM  R.  WILLIAMS. 


lei 

Parr) 
(ions 
work? 
Ibed 
llu  lr 
[Mai 
live  p 


if 

llfssr 

Gen 

vriiii; 

If  bis 

lions 

lea'Jfl 


IV 
IrutlH 
tall  ' 

the  cb 

Kei 


{From  the  Rev.  Mr.  Wylie,  Pastor  of  First  Reformed  Presbyterian  Church,  Philadelphia .)  i 
Messrs.-  Parry  & McMillan, 

Gentlemen — I rejoice  to  find  that  you  have  given  to  the  American  public  so  handsome! 
an  edition  of  Quesnel’s  Moral  Reflections  on  the  Gospels.  There  is  a fulness,  a freshness,  a 
sweetness  in  this  work  which  make  it  delightful  reading,  and  now  that  it  has  passed  under 
the  revision  of  two  such  Editors  as  Bishop  Wilson  and  l)r.  Boardman,  it  may  be  considered 
perfectly  free  from  any  tincture  of  Romanism.  I regard  it  as  a most  valuable  addition  to  a 
library,  and  would  commend  it  to  the  preacher,  the  Sabbath-school  teacher,  and  the  private 
Christian,  as  a most  profitable  and  agreeable  companion,  in  the  study  of  the  Gospels.  I 
hope  it  may  have  such  a circulation  as  will  lead  to  the  publication  of  his  writings  oil 
the  other  parts  of  the  New  Testament.  With  great  regard,  truly  yours, 

T.  W.  J.  WYLIE. 


“Th 
Ibeim 
ry  ‘ 
lo  thei: 

ifgely 

pe  ji 
ODi'uin 
|y  pri 


Philadelphia,  Nov.,  1855. 


‘We 

florebi 


Messrs.  Parry  & M‘Millan, 

Gentlemen— You  are  very  welcome  to  the  use  of  my  name  as  recommending  the  valuable 
and  eminently  spiritual  work  of  “Quesnel  on  the  Gospels,”  which  you  have  just  published. 

CHAS.  P McILVATNE. 


“Qui 


PARRY  & Mc  MILL  AN’S  PUBLICATIONS. 


(From  Rev.  IT.  Adams,  D.  D.,  Pastor  of  Madison  Square  Presbyterian  Church .) 

New  York  City,  6th  Nov.,  1855. 

Messrs.  Parry  & McMillan,  * 

Gentlemen — I rejoice  in  the  republication  of  Quesnd  on  the  Gospels.  It  is  the  life-labor 
of  a good  and  great  man.  We  owe  more  to  the  Jansenists  than  has  been  acknowledged. 
Here  and  there  may  remain  in  Pascal,  Thomas  a’Kempis  and  Quesnel,  Romish  notions — 
flies  in  the  ointment — which  are  easily  separated  from  the  fragrant  mass.  There  is  an  un- 
common richness,  pith,  and  quaintness  in  the  Reflections  of  Quesnel.  which  will  secure  for 
them  that  esteem  they  deserve,  when  they  are  better  known.  The  excellent  taste  and 
judgment  of  the  American  Editor,  are  a pledge  that  every  weed  has  been  culled  from  this 
garden  of  spices.  Very  respectfully,  your  Obt.  Servt., 

W\  ADAMS. 

(From  the  Rev.  Dr.  Alexander,  Pastor  of  the  Fifth  Avenue  and  Nineteenth  street  Presbyterian 
Church,  New  York.) 

New  York , Oct.  24,  1855. 

The  work  of  Quesnel  on  the  Gospels,  is  a series  of  Devotional  Reflections,  which  hag 
commanded  the  suffrages  of  Protesiants.  As  corrected,  it  is.  in  my  opinion,  more  full  of 
holy  suggestion,  especially  for  Ministers  of  the  Word,  than  any  similar  writing;  indeed,  it 
breathes  the  best  spirit  of  Gerson.  Pascal  and  Fenelon.  Rut  its  chief  glory  is  its  condem- 
nation by  the  famous  Constitution  Unigenitus,  of  Pope  Clement  the  Eleventh.  I rejoice 
in  the  republication  of  a book  so  precious. 

JAMES  W.  ALEXANDER. 

(From  Thomas  De  Witt , D.  D.,  of  the  Collegiate  Reformed  Dutch  Church,  New  York.) 

New  York , 26 th  Oct..,  1855. 

I esteem  the  neat  edition  of  “ Quesnel’s  Moral  Reflections  on  the  Gospels,”  published  by 
Parry  & McMillan,  under  the  revision  of  Dr.  Boardman,  highly  valuable  for  profitable  reli- 
gious use.  The  Reflections  are  eminently  judicious,  and  richly  spiritual  and  practical.  Few 
works  of  the  kind  are  so  well  adapted  for  edification  in  the  devout  reading  of  the  Gospels. 
The  divine  life  in  the  soul  is  happily  and  strikingly  delineated,  and  the  practical  bearing  of 
the  truth  upon  the  discipline  of  the  heart  and  regulation  of  the  life,  is  most  wisely  and  im- 
pressively borne  home  in  these  volumes.  I sincerely  hope  that  they  may  obtain  an  exten- 
sive patronage,  and  wide  circulation  in  the  different  branches  of  the  Christian  church. 

THOMAS  DE  WITT. 

(From  the  Bev.  J.  P.  Durbin,  D.  D.,  of  the  Methodist  Episcopal  Church,  Philadelphia.) 

Philadelphia,  Oct.,  1855. 

Messrs.  Parry  <fc  McMillan, 

Gentlemen — Many  years  ago,  when  I first  began  to  study  the  Bible,  with  aid  from  the 
writings  of  others,  my  attention  was  directed  to  the  pious  Quesnel,  by  the  depth  and  truth 
of  his  Moral  and  Religious  Reflections  on  the  Gospels.  Without  endorsing  his  peculiar 
speculative  opinions,  which  appear  occasionally,  I heartily  commend  his  Notes  or  Reflec- 
tions on  the  Gospels,  verse  by  verse.  They  address  themselves  to  the  heart  of  the  lay 
, reader;  and  are  fruitful  aids  to  the  minister  in  preparing  for  the  pulpit. 

J.  P.  DURBIN. 


(From  E.  L.  Cleaveland. \,  D.  D.,  of  the  Congregational  Church , New  Haven.) 

The  publication  in  this  country  of  Quesnel’s  celebrated  work  on  the  Gospels,  over  whose 
truth-telling  pages  Rome  has  trembled  and  saints  have  rejoiced,  is  a long-needed  and  most 
valuable  addition  to  our  religious  literature.  I am  glad  that  its  full,  sparkling  current  of 
original  thought, — rich  in  all  the  graces  of  the  Spirit, — is  henceforth  to  water  aud  fertilize 
the  churches  of  our  land. 

E.  L.  CLEAYELAND. 

New  Haven,  Nov.  20,  1855. 


EXTRACTS  FKOM  NOTICES  OF  THE  PEESS. 

“ This  world-renowned  work,  the  richest  product  of  Jansenist  Theology,  impressed  with 
the  imprimatur  of  the  Lope’s  anathema,  is  now  for  the  first  time  published  in  this  coun- 
try . * * * * It  will  be  read  in  this  country,  as  it  has  long  been  in  Europe,  by  thousands 
to  their  spiritual  edification.” — Biblical  Repertory  and  Princeimi  Review. 

We  think  that  all  good  people,  and  clergymen  especially,  will  greatly  enjoy,  and  be 
| largely  profited  by  these  • Reflections.’  They  are  not  a comment  on  the  Gospels,  bnt  each 
verse  is  followed  by  a few  lines  suggesting  its  spiritual  richness  and  beauty,  and  often 
'opening  its  religious  sense  with  charming  and  surprising  force.  The  volumes  are  admira- 
bly printed  in  large  and  fair  type,  and  in  excellent  taste.” — Congregationalist. 

‘•We  doubt  not  that  ministers  and  private  Christians  will  find  these  volumes  to  be  a 
store  house  of  spiritual  treasures.” — N.  Y.  Observer. 

16  Quesnel  has  left  nothing  un winnowed  but  the  finest  of  the  wheat.” — Nat.  Intel. 


PARRY  & H‘MILLAN’S  PUBLICATIONS. 


The  Book  and  its  Story. 

The  Book  and  its  Story;  a Narrative  for  the  Young  on  the  occasion  of 
the  Jubilee  of  the  British  and  Foreign  Bible  Society.  By  D.  N.  R. 
With  an  Introductory  Preface  by  the  Rev.  T.  Phillips,  Jubilee 
Secretary.  Handsomely  printed,  in  one  volume,  crown  octavo,  on  tine 
paper,  and  illustrated  with  numerous  wood  cuts.  Cloth,  . §1.00 

“ The  ‘ Story'  of  The  Book,  in  all  ages,  countries,  and  languages,  is  told  with  simplicity  and 
truthfulness.  The  work  contains  the  ‘ Story'  of  the  Bible  from  the  first  dawn  of  Revelation 
to  the  completion  of  the  Sacred  Canon,  with  the  interesting  tales  of  its  translation  and 
circulation,  from  the  earliest  efforts  to  the  present  time.  To  tell  the  Story  of  the  Book  in 
former  days,  a multitude  of  curious  facts  have  been  culled  from  works  of  difficult  access  ; 
and  its  latter  progress  is  illustrated  by  an  abundant  variety  of  statements  drawn  from 
numerous  authentic  sources.” — Preface. 

‘•This  valuable  work,  containing  the  ‘Story’  of  that  wonderfully  preserved  book — the 
Bible — should  be  heartily  welcomed  by  all  the  Christian  families  of  this  land.  Interesting 
and  instructive,  it  attracts  the  youth,  and  at  the  same  time  furnishes  strong  food  for  the 
man  of  reflection  and  mature  years.  We  hope  that  the  publishers  will  be  more  than  re- 
munerated for  the  introduction  of  such  a work  into  the  Christian  literature  of  this  land.” 
— Inquirer  & Courier. 

“ To  the  man  who  loves  God's  Word,  and  who  is  desirous  of  seeing  it  circulated  in  all  the 
nations  of  our  earth,  this  book  is  an  inestimable  treasure.  It  ought  to  be  in  every  family 
and  congregational  library.  Its  perusal  must  profit  every  man  who  glances  over  its  pages.” 
— Reform  Banner. 

“ One  of  the  most  important  and  valuable  works  we  have  ever  commended.  It  possesses 
throughout  a powerful  interest.” — American  Courier. 

“It  places  before  us,  in  a most  attractive  form,  the  history  of  the  Bible  itself,  and  the 
countries  connected  with  that  history  from  the  earliest  date,  blending  with  the  statements 
delails  of  a highly  instructive  character,  well  calculated  to  enlighten  the  mind,  and  to  im- 
press the  heart  with  feelings  of  reverence  for  the  ‘ Oracles  of  the  Living  God.’  We  strongly 
recommend  the  work  as  a most  pleasing  and  instructive  addition  to  the  family  library.”— 
Church  Witness. 

“ The  work  can  scarcely  fail  to  be  received  with  as  much  favor  in  this  country  as  in 
England,  where  it  has  gone  through  eleven  editions  in  little  longer  than  a year.” — Coin. 
Advertiser. 

“ This  book  will  be  sought  by  Christians  of  all  denominations.  It  is  indeed  a most 
charming  history  of  the  Bible.” — Daily  News. 

“ Great  pains  seem  to  have  been  taken  to  render  the  varied  contents  of  the  volume  as 
• accurate  as  they  are  interesting.” — Sat.  Eve.  Post. 

“This  book,  we  understand,  has  already  passed  through  nineteen  editions  in  England.  It 
has  now  commenced  its  American  career,  and  we  think  the  firm  of  Messrs.  Parry  & McMil- 
lan has  been  particularly  judicious  in  selecting  a work  of  so  much  excellence,  and  which 
was  so  much  needed  to  fill  up  the  desideratum  which  was  felt  in  religious  and  useful  know- 
ledge. Though  the  work  was  written  professedly  for  the  young,  the  old  may  be  profited 
thereby;  and  no  family  should  be  without  it.” — Bel.  Intelligencer. 

“ This  is  precisely  such  a book  as  should  be  found  in  every  family.  The  wood  cuts  and 
illustrations  are  exceedingly  valuable.  The  publishers  display  great  taste  in  the  getting  up 
of  the  work.” — Pres.  Banner. 

“ A deeply  interesting  volume.  We  shall  rejoice  to  know  that  a copy  of  this  choice  volume 
is  finding  its  way  to  every  family  in  the  land.” — Christian  Visitor. 

“ We  know  of  no  book  for  general  readers  that  covers  the  same  ground.  It  well  desorves 
the  popularity  it  has  attained.5*' — Journal  &•  Advocate. 

“ The  writer  has  obviously  brought  to  his  task  large  information  and  an  earnest  spirit ; 
and  he  has  imparted  these  in  such  a way  to  his  pages  as  to  make  them  both  instructive 
and  attractive.” — North  American. 

“ It  is  no  disparagement  to  say  that  the  Story  of  c the  Book’  enhances  its  interest.  The 
dealings  of  Providence  in  its  preservation  and  spread,  put  on  it  a value  even  beyond  what 
is  intrinsic.  We  heartily  recommend  this  volume  as  a stimulant  to  the  study  of  the  Bible.” 
— N O.  Chris.  Adv. 

“ It  is  a book  of  remarkable  value ; has  specimens  of  the  text  of  nearly  all  the  most  an- 
cient manuscript  copies  of  the  Holy  Writings  in  various  languages,  and  a view  of  the  first 
public  reading  of  the  Scriptures  in  the  Crypt  of  St.  Paul’s,  London,  in  the  year  1541.” — Con- 
cordia Intelligencer 

“ It  contains  an  exceedingly  interesting  account  of  the  Bible  in  past  ages,  giving  sketches 
of  the  condition  of  the  nations  of  former  limes,  who  were  destitute  of  the  light  of  divine 
revelation,  relating  briefly  the  history  of  the  Old  and  New  Testament  Scriptures,  and  the 
various  translations  of  them  in  ancient  and  modern  languages.  * * * Altogether  the  book 
is  an  excellent  one,  and  is  calculated  to  increase  our  estimate  of  the  value  of  the  Scriptures, 
and  our  interest  in  their  circulation.”— Banner  of  the  Covenant. 


PARRY  & M'MILLAN’S  PUBLICATIONS. 


The  Six  Days  of  Creation. 

By  W.  G.  Rhind.  A Series  of  affectionate  Letters  from  a Father  to  liis 
Children,  developing  the  progressive  advances  of  Creation  during  the 
Sis  Days  : in  which  the  Natural  History  of  Animals,  Plants,  Minerals, 
Celestial  Objects,  etc.,  and  their  uses  and  relations  to  man,  are 
treated  with  particular  reference  to  the  illustration  of  Scriptural 
truth.  A highly  interesting  work.  From  the  last  London  edition. 
With  numerous  illustrations.  1 vol.  crown  8vo.  Cloth,  - $1.00 

“An  elegant  manual  for  the  young;  far  superior  to  any  of  the  season,  and  to  the  large 
majority  that  we  have  seen  at  any  time.  We  have  read  it  with  unalloyed  satisfaction.  It 
combines  the  very  best  qualities  of  a youthful  instructor,  and  is  a storehouse  of  the  most 
useful  information.  * * * * We  earnestly  recommend  this  book  to  parents,  as  one  of  the 
most  charming  and  beneficial  presents  they  can  make  to  their  children.  The  author  has 
the  interest  of  the  rising  generation  deeply  at  heart,  and  the  ability  to  prove  a blessing  to 
it.” — Methodist  Quarterly  Review. 

“We  can  recommend  it  as  an  excellent  family  book,  and  the  more  there  are  like  it  the 
better.  * * * The  work  abounds  with  graphic  pictorial  illustrations,  and  can  scarcely  fail  to 
interest,  and  instruct,  and  sharpen  the  appetite  for  scriptural  truth.” — Christian  Intelligencer. 

“The  work  is  beautifully  brought  out  by  the  American  publishers,  having  the  advantage 
over  the  English  edition  of  a great  many  beautiful  cuts  of  the  various  objects  of  natural 
history,  whilst  all  the  engravings  of  that  edition  are  accurately  reproduced  in  this.  It  will 
be  found  to  be  an  excellent  aid  to  parents.” — Watchman  and  Observer. 

“We  can  safely  say  that  in  the  same  space  in  any  work  we  have  not  met  with  so  much 
substantial  information,  conveyed  in  such  an  attractive  way.  There  are  six  steel  plates  illus- 
trative of  the  appearance  of  our  planet  at  the  close  of  each  of  the  six  days’  work,  with  a 
vast  number  of  cuts  presenting  the  images  of  the  various  animals,  birds,  <fce.,  and  which 
will  be  very  attractive  to  young  readers.  * * * We  would  most  earnestly  recommend  it  to 
the  notice  of  managers  of  congregational  libraries  and  parents,  as  eminently  suggestive  and 
illustrative  of'lessons  which  should  be  impressed  upou  the  minds  of  the  young.  * * * The 
work  is  alike  admirable  in  design  and  execution.  We  wish  it  the  widest  possible  circula- 
tion.”— Colonial  Presbyterian. 

“An  admirable  book  for  family  instruction.” — N.  Orleans  Picayune. 

“ A more  valuable  or  delightful  volume  than  this  cannot  be  put  into  the  hands  of  youth. 
* * * The  style  of  this  excellent  book  is  extremely  pleasing,  and  its  whole  tone  of  a high 
order  of  genuine  but  simple  piety.  * * * We  cordially  commend  it  to  the  patronage  of  all 
parents.” — St.  John  Obsei'ver. 

“ It  ought  to  find  a ready  access  to  the  families  of  all  the  lovers  of  an  evangelical  litera- 
ture.”— Christian  Visiter. 

“The  amount  of  useful  information  this  book  contains  respecting  the  natural  history  of 
the  earth  and  the  living  creatures  which  inhabit  it,  is  immense.  But  its  peculiar  merit  con- 
sists in  its  familiarising  the  reader  with  the  idea  of  the  Creating  Power.  The  young  person, 
who  uses  this  book  in  order  to  obtain  a knowledge  of  the  works  of  creation,  will  ever  after 
associate  with  natural  objects  the  Author  of  nature.  In  an  age  when  so  many  evil  influ- 
ences are  acting  upon  the  opening  minds  of  the  young,  this  good  influence  can  hardly  be 
overestimated.” — North  American. 

“This  is  a most  elegant  and  excellent  book.  It  is  not  a discussion  of  Geological  theories, 
but  a grouping  of  facts  in  natural  science — facts  in  Geology,  Mineralogy,  Natural  History, 
Botany,  &c.  * * * It  is  a good  ‘Natural  Theology’  for  children,  where  they  can  learn  at 
the  same  time  what  kind  of  a world  they  live  in.  and  who  made  it.” — Central  Chins.  Herald. 

“ We  can  recommend  the  work  to  parents  as  a valuable  present  to  families.” — St.  Louis 
Intelligencer. 

“ A book  which  every  Christian  parent  should  place  in  the  hands  of  his  children.” — Sa- 
vannah Journal  and  Courier. 

“ A book,  in  all  respects,  of  excellent  tendency.” — Puritan  Recorder. 

“We  deem  it  a duty  to  call  the  attention  of  parents  and  teachers  to  this  work,  in  which 
the  elements  of  Geology,  Astronomy,  Natural  Philosophy,  Zoology,  and  other  sciences,  are 
set  forth  with  much  clearness.  * * * It  is  important  when  so  many  skeptical  books  are  put 
in  circulation,  that  the  young  should  be  early  convinced  that  true  science  is  in  harmony 
With  Revelation.” — N.  Y.  Com.  Advertiser. 

“ Not  a geological,  but  a practically  religious  book,  very  beautifully  got  up.  It  is  quite 
refreshing  to  peruse  a devotional  and  well- written  volume  on  this  theme,  that  has  been  so 
long  the  prey  of  science,  that  the  religion  of  it  has  been  regarded  as  a secondary  matter. 
We  cordially  commend  this  beautiful  book  to  all  readers,  especially  the  young.” — N.  V Obs. 

“It  is  just  such  a publication  as  parents  will  wish  to  have  by  them  when  they  seek  to 
teach  their  children  the  meaning  of  the  sacred  volume  it  illustrates.” — Boston  Allan. 

“ A thoroughly  evangelical  spirit  pervades  the  volume,  adapting  it  to  impress  the  heart, 
as  well  as  inform  the  understanding.” — Presbyterian. 


PARRY  & M‘MILLAN’3  PUBLICATIONS.  ' 


The  Ocean. 

By  P.  H.  Gosse,  author  of  “An  Introduction  to  Geology,”  “The  Cana- 
dian Naturalist,”  etc.  With  fifty-two  illustrations.  From  the  last 
London  edition.  1 vol.  12mo.  Cloth, $1.00 

Contents: — Introduction. — 1.  Tho  Shores  of  Britain. — 2.  Same  subject  continued. — 3.  The 

Arctic  Seas. — 4.  The  Atlantic  Ocean. — 5.  The  Pacific  Ocean. — 6.  Same  subject  continued. 

— 7.  The  Indian  Ocean. 

In  the  above  work,  the  author  has  described,  with  minuteness  of  detail,  a few  of  the 
many  objects  of  interest  more  or  less  directly  connected  with  the  Sea,  and  especially  has  he 
endeavored  to  lead  youthful  readers  to  associate  with  the  phenomena  of  nature,  habitual 
thoughts  of  God.  A subject  so  vast  as  the  Ocean  might  be  viewed  in  a variety  of  aspects,  all 
of  them  more  or  less  instructive.  The  one  which  has  been  chosen  is  that  in  which  it  presents 
itself  to  the  mind  of  a naturalist,  desirous  of  viewing  the  Almighty  Creator  in  His  works. 
The  selections  are  made  chiefly  from  Marine  Botany,  Zoology,  Meterology,  the  Fisheries, 
the  varying  aspects  of  Island  and  Coast  Scenery,  Incidents  of  Navigation,  Atmospheric 
Phenomena,  &c.,  arranged  in  the  order  of  geographical  distribution,  as  they  might  be  sup- 
posed to  present  themselves  to  an  observant  voyager. 

“We  know  of  no  work  better  calculated  to  lead  the  mind  to  associate  with  the  various 
phenomena  of  nature,  habitual  thoughts  of  God.  and  an  awe-inspiring  admiration  of  His 
manifold  works  and  power.” — Sinclair's  Monthly  Circular. 

“ A very  charming  book,  and  one  that  every  parent  may  be  glad  to  put  into  the  hands 
of  his  children,  sure  that  they  will  be  benefited  and  amused  by  it;  and  we  fancy  there  are 
few  parents  who  might  not  learn  themselves  something  from  its  perusal.” — Montreal  Gazette. 

“This  book  is  full  of  instructive  and  entertaining  information.  * * * One  might  goto 
sea  for  years  and  not  learn  as  much  about  the  Ocean  as  he  can  gather  from  a few  hours, 
study  of  this  volume.  Its  moral  and  religious  instruction  also  forms  one  of  its  chief  fea- 
tures.”— N.  Y.  Observer. 

“A  more  instructive  book  cannot  be  placed  in  the  hands  of  young  people.” — Providence 
Journal. 

“ We  take  pleasure  in  recommending  this  charming  volume  as  a work  which  blends  sin- 
gularly and  felicitously  a fund  of  instruction  with  the  highest  interest.” — N.  Orleans  Bee. 

“ Full  of  interest  and  instruction.” — N.  Y.  Christian  Adv.  and  Journal. 

“The  religious  tone  of  the  volume  is  pure,  and  the  youthful  heart,  in  tracing  Mr.  Gosse’s 
pages,  can  scarcely  refrain  from  associating  God  with  the  works  of  His  hand.” — Western 
1 Christian  Advocate. 

“ Both  in  respect  to  illustrations  and  style,  it  deserves  a place  in  every  home,  as  well  as 
in  every  lyeeum  library.” — Episcopal  Recorder. 

“The  author  is  perfectly  at  home  in  the  department  of  natural  science  to  which  his  book 
relates:  and  he  has  succeeded  admirably  in  making  the  sea  a witness  for  the  benevolence 
and  wisdom  of  God.  Though  the  work  seems  primarily  intended  as  a contribution  to  popu- 
lar science,  the  devout  mind  will  hardly  tail  to  find  in  it  much  valuable  material  for  reli- 
gious contemplation.” — Puritan  Recorder. 

“The  volume  is  adapted  to  awaken  a fresh  sense  of  the  vast  resources  of  nature,  and  to 
inspire  a feeling  of  religious  awe,  in  the  contemplation  of  the  perpetual  miracles  of  crea- 
tion.”— N.  Y.  Tribune. 

“The  book  is  a good  one  to  buy  for  family  reading,  and  would  by  no  means  be  out  of 
place,  in  our  opinion,  in  the  libraries  of  our  Sunday  Schools.” — Congregation alist. 

“ The  author  occupies  a high  place  among  the  naturalists  of  the  day.  and  his  book  bears 
evidence  of  the  extent  and  accuracy  of  his  attainments,  while  he  every  where  shows  a most 
delightful  spirit  of  piety  and  a habit  of  looking  up  from  nature  to  nature’s  God.” — Banner 
and  Advocate 

“ A work  of  deep  interest  and  full  of  instruction.” — Am.  and  Com.  Advertiser. 

“A  delightful  volume  of  popular  science,  embracing  every  variety  of  information  on  ma- 
rine subjects.” — N.  Y.  Com.  Adv. 

“We  are  pleased  with  both  the  design  and  execution  of  this  book.  * * * From  among 
the  various  sea  formations  and  inhabitants  the  author  has  made  a judicious  selection,  and 
teaches  lessons  which  are  calculated  at  once  to  instruct  the  understanding  and  improve  the 
heart.” — Presbyterian. 

“ Fascinating  as  a romance,  reliable  as  history,  and  sterling  as  a moral  essay.” — Am. 

Courier. 

“ Taking  the  great  oceans  one  by  one,  it  makes  you  intimate  with  their  geography,  their 
winds,  thnir  tides,  their  zoology,  and  in  short  with  more  marvels  than  are  dreamed  of  by 
the  myriads  of  careless  passengers  whom  the  rushing  steamer  whirls  from  port  to  port.” — 
N.  Y.  Albion. 


PARRY  & M‘MILLAN'9  PUBLICATIONS. 


Sermons,  Doctrinal  and  Practical. 

By  the  Rev.  William  Archer  Butler,  A.  M.,  late  Professor  of  Moral 
Philosophy  in  the  University  of  Dublin.  Edited  by  the  very  Rev. 
Thomas  Woodward,  A.  M.,  Dean  of  Down.  First  Series.  From  the 
Third  London  edition.  1 vol.  crown  8vo.  Cloth,  . . . $1.25 

Contents: — Uncertainty  of  Christ’s  Coming — The  Incarnation — Daily  Self-denial  of  Christ— 
Crucifying  the  Son  of  God  afresh — The  Power  of  the  Resurrection — The  Tfinity  disclosed 
in  the  Structure  of  St.  John’s  Writings — Meetness  for  the  Inheritance  of  the  Saints  in 
Light — Occasional  mysteriousness  of  Christ’s  Teaching — Christ  our  Life— Selt-delusion  as 
to  our  real  state  before  God — The  Eternal  Life  of  Christ  in  Heaven — TheCanaanite  Woman 
a type  of  the  Gentile  Church — The  Faith  of  Man  and  the  Faithfulness  of  God — The  Wed- 
ding Garment — Christ  sought  and  found  in  the  Old  Testament  Scriptures — Human  Affec- 
tions raised,  rot  destroyed,  by  the  Gospel — The  Rest  of  the  People  of  God — Christ  the 
Treasury  of  Wisdom  and  Knowledge— The  Divinity  of  our  Priest,  Prophet  and  King — 
Expediency  of  Christ’s  Invisibility — The  Invisible  Government  of  Christ  through  His 
Spirit — Christ’s  Departure  the  Condition  of  the  Spirit’s  Advent — The  Faith  that  cometh 
by  Hearing — The  Christian’s  Walk  in  Light  and  Love — Primitive  Church  Principles  not 
inconsistent  with  Universal  Christian  Sympathy. 

“ Present  a richer  combination  of  the  qualities  for  Sermons  of  the  first  class  than  any  we 
have  met  with  in  any  living  writer.” — British  Quarterly. 

“ One  destined,  if  we  mistake  not,  to  take  the  highest  place  among  the  writers  of  our 
English  tongue.” — North  British  Review , Feb.  1856. 

“May  justly  take  rank  with  the  first,  writings  in  our  language.” — Theologian. 

“ An  eminent  divine  and  a profound  thinker.” — English  Review. 

“ Poet,  orator,  metaphysician,  theologian.” — Dublin  University  Magazine. 

“ A burning  and  a shining  light.” — Bishop  of  Exeter. 

“A  man  of  whom,  both  as  regards  his  life  and  his  remarkable  powers,  his  church  may 
justly  be  proud.” — Guardian. 

“Entitled  to  stand  in  the  front  rank,  not  merely  of  ministers  of  the  Irish  church,  but  of 
the  wisest  and  best  teachers  of  all  denominations.” — Wesleyan  Magazine. 

“ Discrimination  and  earnestness,  beauty  and  power,  a truly  philosophical  spirit.” — British 
Quarterly. 


Mornings  with  J esus. 

A series  of  Devotional  Readings  for  the  Closet  and  the  Family  for  every 
day  in  the  year,  carefully  prepared  from  notes  of  sermons  preached 
by  the  late  Rev.  Win.  Jay,  of  Bath.  1 vol.  crown  8vo.  Cloth,  gilt,  $1.25 

« The  Rev.  Wm.  Jay  was  the  clergyman  whom  John  Foster,  the  celebrated  essayist,  en- 
titled -the  prince  of  preachers.’  Judging  from  this  volume,  the  very  skeleton  of  his  dis- 
course has  more  energy  than  the  entire  body  of  some  men’s  pulpit  oratory.”—  Com.  Adv. 

“These  Readings  breathe  a spirit  of  genuine  piety,  and  their  tone  is  catholic  and 
heal thful .” — Evening  Argus. 

“Charmingly  adapted  to  private  and  family  reading.  The  Sunday  School  teacher  will 
find  it  an  invaluable  assistant.” — City  Item.  . 

“This  well  printed  volume  contains  numerous  expositions  of  the  sacred  scriptures, 
marked  by  the  originality  and  naturalness  of  manner,  the  perspicuity  and  impressiveness 
of  style,  the  evangelical  and  experimental  savour,  the  fullness  and  felicity  of  illustration, 
which  were  characteristic  of  the  discourses  of  their  pious  aud  eloquent  author.  Clearness 
of  thought,  vigor  of  expression,  boldness  in  the  utterance  of  truth,  and  earnestness  both 
of  persuasion  and  denunciation,  are  traits  in  which  they  eminently  excel.” — N.  Am. 

“The  brief  meditations  composing  the  volume  are  pervaded  with  some  of  the  best 
characteristics  of  Mr.  Jay’s  style,  and  will  not  disappoint  the  devout  reader.”— Presbyterian. 

“ These  meditations  are.  like  everything  from  the  pen,  or  the  lips,  of  William  Jay,  prac- 
tical, evangelical,  apt,  and  often  strikingly  beautiful.  * * * * Full  of  pious  and  excellent 
thought,  and  well  fitted  to  be  read  in  connection  with  the  devotions  of  either  the  family  or 
the  closet.” — Puritan  Recorder. 

“There  is  a peculiar  freshness  about  these  pages  which  gives  them  a charm  superior 
to  almost  any  other  of  the  productions  of  Mr.  Jay.” — N.  T.  Obsei'ver .. 

“Christians,  who  know  the  worth  of  evangelical  truth,  will  value  it  as  a volume  worthy 
of  being  employed  to  aid  their  private  and  family  devotions;  and,  whether  beginning  the 
Christian  life,  or  more  advanced  in  the  experience  of  it,  will  read  it  with  profit  and  plea- 
sure.”— Church  Witness.  , . 

“ One  great  charm  that  pervades  these  pages  is,  that  they  range  through  every  department 
of  human  experience,  and  show  that  the  Spirit  has  his  appropriate  teachings  for  every 
condition.  They  are  also  eminently  fitted  to  cherish  a devotional  spirit.” — Dr . Sprague. 


PARRY  !c  M‘MILLAN’3  PUBLICATIONS. 


Evenings  with  the  Prophets: 

A Series  of  Memoirs  and  Meditations.  By  Rev.  A.  Morton  Brown, 
LL.  D.,  Cheltenham.  1 vol.  crown  8vo.,  ....  $1.00 

“ This  is  a volume  of  high  merit  both  as  an  elucidation  and  a defence  of  the  Scriptures. 
It  is  not  addressed  to  the  select  aud  lettered  few ; but  to  the  great  multitude,  who  aro 
capable  of  appreciating  the  results  of  learning,  and  are  anxious  to  obtain  clear  aud  con-  ' 
nected  views  of  the  lives,  characters,  and  writings  of  holy  men  of  God,  who  spake  as  they 
were  moved  by  the  Holy  Ghost.  It  is  emphatically  a book  for  the  people,  and  as  such  it 
cannot  fail  to  be  attended  with  results  happy,  permanent,  and  extensive.  No  mind  but ! 
one  replete  with  knowledge,  and  familiar  with  the  entire  range  of  sacred  literature,  could 
have  produced  it ; and  yet  the  whole  is  pervaded  by  a freshness  and  a lucid  simplicity  that ' 
must  invest  it  with  high  interest  to  all  readers.  There  is  nothing  to  be  seen  of  the  dry  ela- ' 
boration  of  criticism,  or  of  the  formality  and  stiffness  of  mere  comment.  Each  chapter  and 
sectiou  flow  on  clear,  comprehensive,  full,  presenting  the  results  rather  than  the  process  of 
criticism  and  learned  investigation.  And  hence,  while  the  volume  will  be  warmly  approved 
by  scholars  and  divines,  who  are  already  acquainted  with  the  questions  discussed,  it  will  be 
especially  welcomed  by  the  great  body  of  the  thoughtful  and  inquiring,  who,  without  minute 
acquaintance  with  the  literature  of  Biblical  investigation  and  prophetic  studies,  are  anxious 
to  arrive  at  satisfactory  views  of  the  Bible  as  a whole.  To  the  young,  who  are  entering  on 
an  earnest  examination  of  the  Scriptures,  in  order  to  the  attainment  of  clear  conceptions  of 
the  harmony  of  divine  truth;  and  to  those  of  riper  years,  who  are  desirous  of  having  their 
knowledge  amplified  or  confirmed,  it  will  prove  an  invaluable  boon. 

u # -*  * * $ The  fuii  light  of  patient  inquiry  and  ample  knowledge  shines  on  every  topic 
of  importance  connected  with  the  life,  and  labors,  and  times  of  the  long  train  of  prophets 
that  pass  in  review,  so  that  the  reader  finds  himself,  not  merely  looking  on  a vivid  and  life- 
like picture  of  gifted  and  inspired  men,  but  surrounded  with  the  circumstances  and  scenes 
through  which  they  passed.  The  chapters  resemble  great  historic  paintings;  each  prophet 
stands  as  the  centre,  and  around  him  gather  the  pomp  and  circumstance,  and  grandeur 
and  desolation  of  ancient  monarchies,  the  shadows  of  Israel’s  doom,  and  the  rising  splen- 
dors of  Messiah's  kingdom. 

«*  * * * As  far  as  extensive  knowledge  and  earnestness  of  purpose,  combined  with 
great  ease  and  felicity  in  delineating  characters  and  events,  serve  to  throw  interest  around 
the  grandest  themes  that  can  occupy  the  human  mind,  Dr.  Brown’s  labors  have,  we  think, 
been  eminently  successful.  Readers,  who  have  already  accurate  and  comprehensive  views 
of  the  various  subjects  discussed,  will  be  gratified  with  the  clearness  and  force  with  which 
they  are  handled;  and  many,  whose  notions  of  the  sacred  volume  have  been  disjointed  and 
fragmentary,  will  rise  from  the  perusal  of  this  book  with  conceptions  of  its  unity  which  will 
excite  their  grateful  and  admiring  wonder,  and  although  not  formally  an  argument  for  the 
divine  authority  of  the  Scriptures,  it  cannot  be  read  without  furnishing  to  all  thinking 
minds  attestations  of  the  divinity  of  the  Bible. 

« * * * # The  style  in  which  the  volume  is  written  is  easy,  fresh,  and  varied,  not  un- 
frequently  rising  into  great  force  and  beauty.  There  are  many  examples  of  happy  anti- 
theses, and  not  a few  gem-like  passages  of  aphoristic  wisdom.  Sometimes  there  is  an 
element  of  the  dramatic  running  through  Dr.  Brown’s  sketches,  and  occasionally  there  are 
eloquent  outbursts  of  indignant  invective  against  tyranny  and  oppression.  Throughout, 
indeed,  the  variety,  spirit,  and  naturalness  of  the  style  are  such  that  the  reader  glides 
along  the  pages  with  an  ease  that  prevents  all  disturbance  of  thought,  and  secures  an  im 
mediate  apprehension  of  the  subject. 

“We  warmly  commend  the  book  to  all  classes  of  our  readers,  assured  that  its  perusal 
cannot  fail  to  yield  them  both  pleasure  and  profit.” — London  Emagelical  Magazine. 


Howard  Grey:  a Story  for  Boys. 

By  a young  Lady  of  Philadelphia.  18mo.,  fine  paper,  pp.  231,  cloth,  $0.50 

“A  well-expressed  book,  pure  in  sentiment,  wise  in  analysis  and  apprehension  of  charac- 
ter; and,  in  a genuine  sense,  moral  and  religious  in  influence.” — Bizarre. 

“ An  interesting  little  work.”—  N.  O.  Delta. 

“Calculated  to  stimulate  boys  to  earnest  exertion.” — Watchman  and  Observer. 

“We  seldom  meet  with  a little  story  so  carefully  and  powerfully  written  as  this  is. 
Howard  Grey  will  be  likely  to  make  a deep  impression  for  good  upon  the  minds  of  the 
young  readers  to  whom  it  is  given.  It  will  encourage  them  to  perseverance  in  the  path  of 
duty,  and  patience  under  suffering  and  wrong.” — N.  Y.  Com.  Advertiser. 

“ We  hope  that  the  success  of  the  author  of  Howard  Grey  may  be  such  as  to  encourage 
her  to  often  repeat  her  endeavours  to  amuse  and  instruct  her  young  friends,  both  at  home 
and  abroad,  by  the  publication  of  many  more  just  such  stories  for  boys.” — Boston  Atlas. 


PARRY  & M‘MILLAN’3  PUBLICATIONS. 


Russell’s  (Lady  Rachel)  Letters. 

The  Letters  of  Rachel,  Lady  Russell.  New  edition.  Containing  many 
Letters  never  before  published.  Complete  in  one  handsome  volume, 
12mo., $1.25 

11  That  sweet  saint,  that  sate  by 
Russell’s  side — under  the  judgment  seat.” 

“ The  volum^now  before  us  is  one  of  the  handsomest  standard  volumes  of  the  season.  It 
contains  not  ouiy  the  letters  that  appeared  in  the  first  edition,  but  many  others,  written 
during  the  period  of  her  happy  wedded  life,  and  that  famous  letter  to  her  children,  written 
on  the  anniversary  of  her  husband's  decease.  It  also  embraces  the  copious  notes  by  Miss 
Berry,  and  Mr.  Martin,  the  librarian  of  Woburn  Abbey.” — Boston  Morning  Post. 

“ Lady  Rachel  Russell  was  the  wile  of  the  noble  and  unfortunate  Lord  William  Russell, 
the  compatriot  of  Algernon  Sidney,  and  other  illustrious  asserters  of  English  liberty  in  the 
seventeenth  century.  Her  letters  have  passed  through  numerous  editions  in  England,  and 
have  been  long  considered  models  of  epistolary  style.  They  are  full  of  tender  sentiment, 
and  relate  to  matters  of  the  most  touching  interest.” — Commercial  Advertiser. 

“ The  Letters  of  Lady  Russell  contain  but  one  topic  and  one  resource — that  topic  the  ju- 
dicial murder  of  her  husband— that  resource  the  strength  of  a soul  sustained  by  all  the 
fortitude  of  a heroine,  and  chastened  by  all  the  piety  of  a saint.” — Buffalo  Daily  Courier. 

“The  one  great  theme  which  these  letters  illustrate,  was  the  judicial  murder  of  Lord 
William  Russell  by  Charles  II.  They  reveal . the  soul  of  a heroine,  and  the  piety  of  one 
taught  in  the  school  of  Christ,  and  chastened  by  affliction  to  bear  with  pious  resignation  the 
severest  trials,  in  obedience  to  the  Divine  will.  These  letters  will  be  read  with  deep  in- 
terest in  connection  with  the  history  of  England  during  the  reign  of  Charles  II.” — Clii'istian 
Observer. 

“ Lady  Russell  was  a woman  of  pure  spirit,  unaffected  piety,  warm  heart,  tried  virtues, 
and  excellent  understanding.  Her  letters  have  been  often  reprinted,  and  their  merits  have 
so  long  been  familiar  to  the  public  that  we  need  only  call  attention  to  some  of  the  points  in 
which  this  new  and  beautiful  edition,  by  Messrs.  Parry  & M-Millan,  surpasses  any  hitherto 
presented  to  the  world.” — Banner  of  the  Cross. 

“The  appearance  of  a volume  like  the  present,  is  among  the  rarest  of  benefactions  con- 
ferred upon  the  public.  For  it  offers  to  our  view  one  of  those  noble  and  sublime  specimens 
of  our  common  humanity,  whose  thoughts  and  deeds  ‘enrich  tbe  blood  of  the  world.’  As  a 
source  of  inspiration,  of  solace,  and  sustaining  energy,  it  were  impossible  to  estimate  the 
influence  exerted  by  a character  like  Lady  Russell’s,  on  all  coming  within  its  sphere. 
* * * The  tragic  history  of  her  husband  is,  probably,  as  familiar  to  most,  as  her  own. 
That  most  blameless  of  statesmen.  Lord  Somers,  declared  Lord  Russell  to  have  been  ‘ mur- 
dered by  the  infamous  pair,  Charles  II.  and  his  brother  James.  How  devotedly  attached 
were  the  wife  and  husband,  and  how  happy  in  this  attachment,  will  abundantly  appear 
from  this  volume  ; as  will  also  the  admirable  conduct  of  Lady  Russell  during  the  trial  and 
last  days  of  her  lord,  and  the  forty  years  of  widowhood  that  followed.” — Bizarre. 

“ This  is  a very  beautiful  edition  of  the  celebrated  Letters  of  Lady  Russell,  and  its  value 
is  enhanced  by  the  copious  foot  notes  which  explain  every  allusion  of  a personal,  historical, 
political  or  private  nature  in  the  letters,  which  might  be  unintelligible  to  common  readers. 
The  libertine,  Charles  II.,  and  the  Popish  bigot  James  II.,  in  their  efforts  to  establish  arbi- 
trary power,  had  to  trample  out  the  lights  of  their  day,  that  shone  out  and  pointed  the  way 
to  liberty.  Amid  these  luminaries,  Sydney  and  Russell  shone  as  stars  of  the  first  magni- 
tude. and  both  were  murdered.  Still  their  light  continued  to  shine.  The  Revolution 
came,  and  Popeiy  was  defeated.” — Presbyterian  Banner. 


Salomon’s  Sermons. 

Twelve  Sermons  delivered  in  the  New  Temple  of  the  Israelites  at  Ham- 
burg. By  Gotthold  Salomon.  Translated  from  the  German  by 
Anna  Maria  Goldsmid, $1.00 


The  Honey  Bee  : its  Natural  History,  Physiology 
and  Management. 

By  Edward  Bevan.  With  35  Engravings  on  Wood.  1 vol.  Paper,  $0.31 


Poems. 

By  Louisa  S.  McCord.  1 vol.  12mo.  Cloth, 


$0.75 


PARRY  & M'MILLAN’S  PUBLICATIONS. 


% Surbtjff  of  % literature  of  % ttnifri)  Slates, 

BY  RUFUS  WILMOT  GRISWOLD. 

I.  THE  POETS  AND  POETRY  OF  AMERICA. 

II.  THE  FEMALE  POETS  OF  AMERICA. 

III.  THE  PROSE  WRITERS  OF  AMERICA. 

Poets  and  Poetry  of  America. 

The  Poets  and  Poetry  of  America;  embracing  Selections  from  the  Poetical 
Literature  of  the  United  States,  from  the  time  of  the  Revolution. 
With  a Preliminary  Essay  on  the  Progress  and  Condition  of  Poetry  in 
this  country — and  Biographical  and  Critical  Notices  of  the  most  emi- 
nent  Poets.  By  Rufus  W.  Griswold.  New  edition;  copiously  illus- 
trated with  Portraits,  from  original  designs,  on  steel ; revised,  enlarged, 


and  brought  down  to  the  present  time.  1 vol.  8vo.  Cioth,  . $3  00 
Cloth  extra,  gilt  edges,  ........  3.50 

Calf  backs,  Marbled  Edges,  4.00 

Turkey  morocco,  extra, 5.00 


“ A work  entirely  without  a rival  in  its  department,  and  for  which  there  has  for  years  , 
existed  a marked  and  increased  necessity.” — National  Intelligencer. 

“The  best  collection  of  American  poetry  that  has  been  made.” — N.  Y.  Evening  Post. 

“The  editor,  the  Rev.  R.  W.  Griswold,  has  culled  from  the  wide  field  of  American  poetic  | 
literature,  many  of  its  rarest  intellectual  gems.  The  volume  extends  to  468  pages,  is  bean-  j 
tifully  embellished,  and  cannot  but  prove  an  acceptable  addition  to  every  public  and  private  ' 
library.” — Post. 

“ It  embodies  in  its  pages  much  that  is  chaste,  and  fraught  with  the  fire  of  true  genius;  t 
is,  emphatically,  an  American  work,  and  is  not  a little  creditable  to  our  literature.” — 
Inquirer. 

“ Mr.  G.  has  done  a service  to  our  literature,  which  eminently  entitles  him  to  the  regard 
and  favour  of  a discerning  and  impartial  public.” — National  Intelligencer. 

“ The  whole  volume  is  got  up  iu  a manner  to  do  credit  to  the  American  poets,  and  to  show 
that  they  are  held  in  estimation.” — TJ.  S.  Gazette. 

“ No  better  selection  from  the  poetry  of  our  native  bards  has  ever  been  made,  and  no 
person  could  do  better  with  the  materials  than  Mr.  Griswold  has  done.” — Boston  Traveller.  | 

“ It  is  performing  a valuable  service  when  a man  of  taste  and  information  makes  a suit-  i 
able,  well-assorted  selection,  and  guides  the  friend  of  Poetry  in  his  rambles  through  thoso  | 
groves  from  which  he  might  otherwise  be  deterred  by  their  immensity.  Such  service  has  : 
been  rendered  by  Mr..  Griswold  in  his  ‘ Poets  and  Poetry  of  America.” — Baron  Frederick  | 
Von  Paumer.  of  Prussia. 

“ We  doubt  whether  there  is  another  man  in  America  who  could  have  been  found  to  de-  | 
vote  so  much  industry,  not  to  say  drudgery,  as  was  called  for  in  such  an  undertaking.  Sure  j! 
we  are  that  no  such  man  could  have  been  found  who  would  have  done  it  so  well.” — N.  Y.  || 
Courier  and  Enquirer. 

‘ The  editor  has  executed  his  task  with  industry,  skill,  and  taste.  No  man  in  this  country  j 
is  probably  so  familiar  with  this  branch  of  American  literature,  not  only  in  regard  to  its  | 
most  ancient,  but  most  obscure  authors.” — N.  Y.  Evening  Post. 

“ No  collection  of  American  poetry  at  all  comparable  to  it  in  extent,  completeness,  or  f 
general  merit,  has  ever  been  issued.” — Albany  Evening  Journal. 

" Mr.  Griswold  has  succeeded  as  well  in  his  book  as  the  nature  of  the  case  admitted;  his  | 
patient  research  and  general  correctness  of  taste  are  worthy  of  praise;  his  difficulties  and  Q 
temptatious  would  have  extenuated  far  graver  errors  than  he  has  committed,  and  his  volume  | 
well  deserves  the  approbation  it  has  received.” — North  Am.  Review  {by  E.  P.  Whipple). 

“ We  must  not  forget  to  thank  Mr.  Griswold  for  his  good  taste  and  good  feeling.  It  would  '] 
be  difficult  to  overpraise  either.” — London  Examiner. 

“ We  think  in  this  beautiful  volume  the  reader  will  find  nearly  all  that  is  worth  reading 
in  American  poetry.” — Boston  Morning  Post. 

“ Mr.  Griswold’s  work  is  honorable  to  the  character  and  genius  of  the  American  people.” 
— Thos.  Campbell.  author  of  “ The  Pleasures  of  Hope.” 

The  critical  and  biographical  notes  are  brie£  but  discriminative  and  elegant.” — Bishop 
Potter's  “ Hand-Book  for  Readers .” 


PARRY  & STMILLAN’S  PUBLICATIONS. 


The  Female  Poets  of  America. 

By  Rufcs  TVTlmot  Griswold.  Illustrated  with.  Portraits  from  original 
artists.  New  edition;  revised,  enlarged,  and  brought  down  to  the 

present  time.  1 vol.  8vo.  Cloth, $3.00 

Cloth  extra,  gilt  edge 3.50 

Calf  backs  and  corners,  Marbled  Edges, 4.00 

Morocco  extra, 5.00 

:i  Very  rare,  and  very  opposite,  and  very  high  abilities  are  required  for  that  circumnavi- 
gation of  the  whole  continent  of  literature — that  exploration  of  every  bay,  and  river,  and 
inland  lake,  with  all  their  islands — that  picturesque  representation  of  every  peculiarity  of 
the  subjects  of  research,  sketchy  yet  faithful,  spirited  yet  minute — and,  above  all,  that 
grouping  of  the  whole  in  one  historical  picture  of  national  genius,  which  are  demanded  by 
the  enterprise  which  Dr.  Griswold  has  essayed,  and  which  he  has  so  successfully  accom- 
plished by  a combination  of  knowledge  and  skill  as  uncommon  as  it  is  delightful.  His 
biographical  narratives  display  a great  deal  of  spirit  and  tact.  His  criticisms  exhibit  a 
thorough  familiarity  with  the  writings  which  he  reviews,  and  are  animated  with  sensibilities 
and  perceptions  kindred  in  their  delicacy  and  ardor  with  that  inspiration  from  which  the 
verses  themselves  have  flowed.  They  are  searching,  truthful,  comprehensive,  and  candid 
in  their  character,  and  always  graceful  and  elegant  in  style.” — New  York  Tribune. 

“Dr.  Griswold  has  performed  the  duties  of  his  undertaking  with  a diligence,  a taste,  and 
a discrimination  which  we  doubt  whether  any  other  man  in  this  country  could  have 
equalled.  The  selections  are  copious  and  judicious,  and  the  criticisms  upon  them  are  deli- 
cate and  just.  A great  deal  of  trouble  has  obviously  been  taken  to  obtain  materials  for  the 
work,  and  to  bring  together  accurate  information  in  regard  to  the  authors.  A very  large 
portion  of  the  poems  have  been  given  to  the  editor  expressly  for  this  collection.  The  work 
has,  therefore,  to  a great  extent,  the  value  of  an  original  production,  by  the  combined  efforts 
of  our  female  poets.” — Morris  and  Willis's  Home  Journal. 

Prose  Writers  of  America. 

The  Prose  Writers  of  America.  With  a Survey  of  the  Intellectual  History, 
Condition,  and  Prospects  of  the  Country.  By  Rufus  Wilmot  Gris- 
wold. Illustrated  with  Portraits  from  original  artists.  New  edition. 


Complete  in  one  volume,  8vo.  Cloth, $3.00 

Cloth,  extra,  gilt  edges,  ........  3.50 

Calf  backs,  Marbled  Edges, 4.00 

Turkey  morocco,  extra,  ........  5.00 


“We  deem  this  hook  by  all  odds  the  best  of  its  kind  that  has  ever  been  issued.’’ — N.  Y. 

. Courier  <£  Inquirer. 

••The  extracts  with  which  it  is  illustrated,  compose  a mass  of  the  finest  passages  m 
American  literature,  and  are  of  a character  which  will  secure  for  the  volume  a place  on  the 
hook  table  of  every  man  or  woman  of  literary  taste.  The  portraits,  of  which  there  are  nine, 
are  engraved  in  a very  beautiful  manner.  1 It  is  not  only  an  admirable  survey  of  our 
literature,  but  a very  interesting  and  important  addition  to  it.’  ” — Christian  Observer. 

‘•It  is  a work  of  great  research.  aDd  the  task  must  have  required  an  immensity  of  toil  to 
draw  from  the  mass  of  publication  that  which  is  most  likely  to  interest  the  public,  and  to 
afford  a perfect  view  of  the  peculiar  powers  of  the  writer.” — 1 Veal’s  Gazette. 

••  Mr.  Griswold’s  hook  has  been  executed  honestly,  ably,  and  well,  and  is  a valuable  con- 
tribution to  the  literature  of  the  country.” — Knickerbocker. 

“It  is  a faithful  view  of  our  best  prose  writers  and  their  productions.” — Boston  Atlas. 

“The  book  is  valuable  and  very  interesting;  the  biographies  are  well  written,  and  the 
criticisms  are  in  the  main  impartial.  It  is  just  the  kind  of  book  which  the  general  reader 
will  like  to  possess,  and  will  afford  pleasant  reading  for  many  a leisure  half  hour.” — N.  Y. 
Com.  Advertiser.  . 

••  Dr.  Griswold  has  performed  his  task  as  well  as  any  man  in  the  country  would  have  dona 
t.  He  has  done  American  literature  and  American  readers  a service  for  which  we  thank 
him  heartily.  The  book  deserves,  and  we  think  will  command  general  attention  and  ap- 
oroval.” — M Y.  Tribune. 

■•  We  commend  ‘ The  Prose  Writers  of  America’  to  a wide  national  acceptance;  with  the 
especial  advice  to  the  reader,  not  to  overlook  the  excellent  introductory  ‘ Essay  on  the  In- 
tellectual History,  Condition  and  Prospects  of  the  Country.'  which  contains  many  note- 
worthy suggestions  and  much  valuable  information." — Knickerbocker. 


PARRY  & M'MTLL AN’S  PUBLICATIONS. 


Lectures  on  English  History,  R 

As  Illustrated  by  Sbakspeare’s  Chronicle  Plays,  and  on  Tragic  Poetry 
By  Henry  Reed.  Edited  by  his  brother,  William  B.  Reed.  1 voli 
12mo §1.21 

Messrs.  Parry  & M‘Millan, 

Gentlemen — Mr.  Henry  Reed’s  Lectures  on  English  Literature  and  English  History  art  - 
works of  great  merit  and  rare  beauty:  indicating  high  powers  of  intellect,  uncommoi  ri 
reading  and  research  in  the  History  and  Literature  of  England,  and  a faculty,  quite  unique  1 
of  throwing  around  that  which  is  didactic  and  instructive,  a charm  and  interest  due  to  th< 
author  himself.  h 

I have  recommended  them  in  unqualified  terms  to  such  of  my  students  as  are  sufficient!?! 11 
advanced  to  appreciate  their  merits;  and  I wish  for  them — what  I am  sure  they  are  nov  r 
attaining — a complete  success,  and  a perusal  wherever  the  English  language  is  studied.  r 
I am,  gentlemen,  most  resp’y,  , 

BY.  COPPUE. 

University,  January  29, 1856.  Prof.  Eng.  Literature  in  the  University  of  Penn’aj 

“ The  student  of  Shakspeare  will  find  many  admirable  suggestions  in  the  critical  analysein 
of  the  volume,  nor  will  he  ever  fail  to  be  gratified  with  the  elevation  of  taste  and  beauty  oil 
language  with  which  they  are  put  forth.” — N Y.  Tribune. 

“We  are  commonly  so  much  impressed  by  the  merits  of  Shaksp.eare’s  more  imaginative 
plays,  that  we  are  apt  to  lose  sight  of  the  greatness  of  this  historical  series;  and  it  is  onh 
when  they  are  brought  together  as  a unity — as  in  these  Lectures  of  Professor  Reed — that 
we  feel  how  wonderful  they  are.  It  is  needless  for  us  to  add,  that  in  his  generalization; 
and  criticisms.  Prof.  Reed  evinces  careful  historical  reading,  fine  taste,  a noble  and  sweet 
humanity,  and  an  ardent  love  of  his  topics.” — Putnam’s  Magazine.  L 

“In  this  posthumous  volume  by  the  late  lamented  Professor  Reed,  we  have  another  evil 
dence  of  the  delicacy  of  his  taste,  his  various  and  elegant  culture,  and  his  cordial  appro 
ciation  of  the  great  master-pieces  of  English  literature.” — Harper’s  Magazine. 

“ The  work  is  no  ephemeral  production,  but  will  take  its  place  in  standard  literature  a; 
one  of  elegant  and  philosophical  criticism.”— Dollar  Newspaper. 

“The  pure,  transparent  taste  of  Mr.  Reed  eminently  qualified  him  for  an  exponent  of  the 
genius  of  Shakspeare.  Among  the  myriad  commentators  who  have  attempted  to  elucidate 
the  great  poet’s  text,  a more  reverential  and  appreciative  admirer,  or  one  who  has  more  en; 
tirely  imbibed  the  spirit  of  the  master-mind,  is  not  to  be  found.” — Detroit  Free  Press. 

“Scarcely  any  writer  of  modern  times  on  English  Literature  has  so  won  our  confident 
and  affection  as  Henry  Reed.  * * * Taking  one  of  Sbakspeare’s  plays  as  a text,  he  gathers 
up  all  the  historic  data  which  are  needful  to  its  illustration  and  confirmation  ; and  thus 
employs  the  imagination  of  the  great  dramatist  to  illuminate  and  give  distinctness  to  the 
historical  period  to  which  it  refers;  while  he  makes  history,  in  its  turn,  reflect  the  beauty 
and  truthfulness  of  the  play;  a plan  alike  novel  and  delightful.” — Boston  Traveller. 

“ Beginning  with  the  dim  legendary  period  on  which  Lear  and  Cymbeline  shed  a few  ray« 
of  light,  Mr.  Reed,  in  these  exquisite  essays — for  such,  ra  her  than  lectures,  they  are- 
traces  the  varied  course  of  English  history  down  to  the  verge  of  the  Poet’s  own  day — the 
reign  of  Henry  the  Eighth  and  the  birth  of  Elizabeth;  and  it  is  wonderful  to  be  made  tc 
understand,  by  the  continuity  of  such  a mode  of  illustration,  how  complete  the  course  is 
Marlborough’s  confession  of  ignorance  was  not  so  great  as  one  is  apt  to  think,  when  he 
6aid  that  all  he  knew  of  English  history  he  learned  from  Shakspeare’s  plays ; and  Mr.  Reed 
shows  us  now  how  complete,  and  thorough,  and  accurate,  the  Poet’s  knowledge  was.  There 
is  throughout  a happy  blending  of  criticism  and  history,  aud  withal,  in  perhaps  a greatei 
degree  than  in  Mr.  Reed’s  former  volume,  that  transparency  of  style  which  reveals  in  every 
page  the  pure  and  gentle  character,  the  strong  intelligence  and  high  morality,  of  the  author. 
No  one  that  begins  this  little  book  will  lay  it  down  till  it  is  finished.  It  is,  too,  suited  to 
all  tastes  and  all  ages.” — North  American. 

“ Professor  Reed  has  gained  a transatlantic  reputation  of  which  any  one  might  be  proud; 
and  it  is  enough  for  the  work  before  us  to  say  that  it  will  add  in  a high  degree  to  that  re- 
putation. * * * * These  Lectures  require  no  praise.  No  one  can  read  them  without  adding 
materially  to  his  stock  of  information,  or  without  being  impressed  by  the  judicious  relation 
of  fads,  the  taste  in  illustration,  or  the  purity  of  language  everywhere  displayed.” — Philad’o 
Evening  Bulletin. 

“These  Lectures  show  a knowledge  not  only  of  the  text  of  England’s  greatest  bard,  but 
a deep  and  critical  examination  of  their  suggestions,  and  we  believe  will  be  found  to  be  of 
inestimable  value,  as  commentaries  upon  the  genius  of  him  who  has  long  puzzled  the 
acumen  of  scholars,  and  given  food  for  thought  to  the  great  minds  of  every  age.  That  they 
are  valuable  additions  to  the  historical  literature  of  our  country,  no  one  who  knows  Pro- 
fessor Reed’s  ability  can  for  a moment  doubt.  * * * * For  the  collection  of  his  works  we 
are  indebted  to  the  affectionate  regard  of  his  brother,  William  B.  Reed,  Esq.  ; and  we  can 
not  take  leave  of  the  volume  without  expressing  our  satisfaction  with  the  manner  in  which 
that  gentleman  has  executed  the  task.” — Argus. 


PARRY  & M‘MTLLAN’8  PUBLICATIONS. 


Deed’s  Lectures  on  English  Literature. 

.ectures  on  English  Literature,  delivered  in  the  Chapel  Hall  of  the  Uni- 
versity of  Pennsylvania,  by  Professor  Henry  Reed.  With  a Portrait. 
Edited  by  his  brother,  William  B.  Reed.  1 vol.  12mo.  Cloth  $1.25 

“The  sound  and  discriminating  criticism  with  which  this  work  abounds,  will  render  it  an 
cknowledged  classic,  both  iu  Europe  and  America.  It  is  the  most  important  addition  to 
ritical  literature  which  this  country  has  produced.  * * * We  regard  it  as  of  inestimable 
alu'e  as  aid  in  the  higher  walks  of  education.  Our  college  students,  and  the  young  ladies 
l what  are  called  ‘finishing  schools,”  have  had,  hitherto,  no  reliable  guide  in  the  choice  of 
neir  reading;  no  good  text-book  of  English  belles-lettres.  This  deficiency  is  now  supplied, 
nd  we  especially  commend  the  ‘Lectures  on  English  Literature’  to  the  notice  of  college 
rofessors,  and  the  teachers  of  all  the  higher  kinds  of  schools.  * * * So  important  an 
cquisition  should  by  no  means  be  neglected. — North  American. 

“ The  book  is  in  every  way  a most  creditable  contribution  to  the  Library  of  Critical  Liter- 
ture.” — London  Leader. 

\ “ These  lectures  bear  the  marks  of  ripe  scholarship,  and  an  accomplished  mind.” — Preshy - 
rian. 

“We  have  examined  this  volume  with  that  interest  with  which  one  would  open  a box  of 
ewels,  and  examine,  one  by  one,  the  specimens  rich  and  rare.  And  when  you  add  to  this, 
3e  sad  thought  that  the  one  who  gathered  such  a collection  of  the  solid,  beautiful  and 
}stly  in  literature,  went  down  with  the  three  hundred  who  disappeared  with  the  Arctic 
eneath  the  waves  of  the  Atlantic,  the  interest  increases  to  a tearful  intensity,  and  you 
rink  in  the  words  of  wisdom  of  the  ocean-buried,  as  though  they  were  baptized  in  a new 
ispiration.” — American  Spectator. 

“ The  Lectures  are  of  the  highest  order,  both  in  scholarship,  sound  sense,  and  graceful- 
ess  of  style,  and  show  a thorough  mastery  of  his  subject  that  only  a familiar  acquaintance 
Tth  the  original  sources  could  have  given.  There  is  also  a moral  purity  and  a Christian 
pirit  running  through  them  that  is  peculiarly  pleasing.” — Watchman  and  Observer. 

“One  of  the  greatest  merits  of  these  Lectures  is  their  entire  freedom  from  an  affectedly 
Tofound  philosophy ; from  an  appearance  of  that  German  transcendentalism  which  soars  so 
igh  as  to  reach  beyond  all  real  comprehension,  and  which  penetrates  to  depths  that  are 
nifathomable,  that  analyses  until  nought  remains,  and  that  vanishes  from  all  intelligence 
'i  an  entangled  forest  of  woodland.  A genial  spirit  of  healthy  criticism  pervades  the  work, 
*hich  displays  the  purity  and  elvated  tone  of  the  lamented  author.”—  Presbyterian  Banner. 
“ * * * * if  anything  could  bring  consolation  to  the  friends  of  Professor  Reed  for  his 
ntimely  loss,  it  is  that  he  left  his  MSS.  in  such  a complete  and  scholar-like  preparation 
lat  the  public  will  receive  them  as  a national  benefit.  * * * * The  third  lecture  of  the 
blume  on  the  English  language,  is  in  itself  a monument  of  the  varied  and  extensive 
arning  and  acquirements  of  the  lamented  author,  which  would  hand  down  his  name  to 
osterity  as  one  of  the  gifted  of  the  19th  century.” — National  Intelligencer. 

• “ A posthumous  work,  and  a noble  monument  to  the  memory  of  the  distinguished  Pro- 
ssor.  whose  loss  in  the  Arctic  created  such  an  intense  sorrow  in  the  city  of  his  birth, 
lucation,  and  active  life,  and  such  an  overwhelming  sense  of  calamity  wherever  his  just 
.me  had  spread.” — Home  Journal. 

1 “ These  lectures,  or  rather  essays,  are  of  surpassing  beauty  and  excellence.  We  know  not 
here  to  look  for  a volume  so  admirably  adapted  to  the  wants  of  a large  class  of  young 
waders,  who  desire  to  direct  their  reading  intelligently  and  profitably.” — Boston  Traveller. 
i “ This  is  one  of  the  most  thoughtful  and  earnest  course  of  lectures  we  have  ever  met 
iith.”— Boston  Transcript. 

! “ They  evince  profound  knowledge  of  the  springs  of  English  literature,  and  are  imbued 
iith  genial  sentiment,  fine  discrimination,  and  critical  acumen.” — N Orleans  Bee. 

“ This  is  a volume  written  with  strength,  edited  with  feeling,  and  published  with  taste. 
> * * The  mild  and  thoughtful  countenance  of  the  author,  neatly  engraven  on  steel, 
ill  be  found  a valuable  memento  to  his  many  surviving  friends.” — Newark  Daily  Ad- 
irtiser. 

' “ A more  creditable  book,  of  the  same  bulk,  has  never  issued  from  the  American  press. 
;nd  if  it  does  not  receive  a prompt  and  hearty  welcome  in  every  section  of  our  country, 
ken,  we  confess,  we  shall  be  greatly  disappointed.  If  Talfourd,  or  Southey,  or  some  other 
nglishman  of  celebrity, -had  produced  a work  of  such  genial  criticism  as  this,  it  would, 
*ry  justly,  have  added  to  his  fame.  It  would  speedily  be  caught  up  and  reprinted  here, 
id  thousands  of  copies  would,  in  a few  weeks,  be  distributed  from  Maine  to  Louisiana, 
'nd  shall  the  prophet  be  less  regarded  by  his  own  countrymen?  We  trust  not.  We  cannot 
>lieve  that  a book  which  we  feel  sure,  Irving,  and  Ticknor,  and  Dana,  and  Prescott  will 
nsider  as  worthy  to  stand  on  the  same  shelf  with  their  own  best  productions,  will  be 
Idly  neglected  by  any  who  profess  to  venerate  those  authors.” — U.  States  Gazette. 

“These  Lectures  are  instructive,  eloquent,  and  even  brilliant;  they  are  the  productions 
a powerful  and  refined  mind,  that  is  keenly  appreciative  both  of  the  severest  logic  and 
the  most  subtle  beauties  of  thought.  Every  reader  must  admire  them,  and  acknowledge 
at  he  has  been  profited  and  entertained  by  their  perusal.” — N.  York  Observer 


PARRY  & H'MILLAN’S  PUBLICATIONS. 


Containing  the  five  popular  works  described  below,  bound  in  uniform  style, 
9 vols.  Cloth,  extra ®9.0C 

Memoir  of  the  Empress  Josephine. 

Historical  and  Secret  Memoirs  of  the  Empress  Josephine,  first  wife  of  Na- 
poleon Bonaparte.  By  Mad’lle  M.  A.  Le  Normand.  Translated 
from  the  French  by  Jacob  M.  Howard,  Esq.  With  Portraits.  Two 
volumes,  12mo.  Cloth,  gilt,  $2.00 

“It  possesses  great  intrinsic  interest.  It  is  a chequered  exhibition  of  the  undress  life  of 
Napoleon.  All  the  glitter  and  pomp  and  dust  of  glory  which  bewilder  the  mind  is  laid  ; and 
we  behold  not  the  hero,  the  emperor,  the  guide  and  moulder  of  destiny,  but  a poor  sickly 
child  and  creature  of  circumstance — affrighted  by  shadows  and  tortured  by  straws.” — City 
Item. 

“ This  is  one  of  the  most  interesting  works  of  the  day,  containing  a multiplicity  of  in- 
cidents in  the  life  of  Josephine  and  her  renowned  husband,  which  have  never  before  bee, 
in  print.” — N.  O.  Times. 

“This  is  a work  of  high  and  commanding  interest,  and  derives  great  additional  value 
from  the  fact  asserted  by  the  authoress,  that  the  greater  portion  of  it  was  written  by  the 
empress  herself.  It  has  a vast  amount  of  information  on  the  subject  of  Napoleon's  career, 
with  copies  of  original  documents  not  to  be  found  elsewhere,  and  with  copious  notes  at  the 
end  of  the  work.” — N.  O.  Com.  Bulletin. 

“ Affords  the  reader  a clearer  insight  into  the  private  character  of  Napoleon  than  he  can 
obtain  through  any  other  source.” — Balt.  American. 

“ They  are  agreeably  and  well  written ; and  it  would  be  strange  if  it  were  not  so,  enjoying 
as  Josephine  did,  familiar  colloquial  intercourse  with  the  most  distinguished  men  and  minds 
of  the  age.  The  work  does  not,  apparently,  suffer  by  translation.” — Balt.  Patriot. 

Memoirs  of  Marie  Antoinette. 

Memoirs  of  the  Court  of  Marie  Antoinette,  Queen  of  France.  By  Madame 
Campan,  First  Lady  to  the  Bedchamber  of  the  Queen.  From  the  third 
London  edition.  With  a Biographical  Introduction  from  the  “ Heroic 
Women  of  the  French  Revolution,”  by  M.  De  Lamartine,  Member  of 
the  Executive  Government  of  France.  New  edition,  with  three  addi- 
tional Chapters.  With  Portraits.  Two  volumes.  Cloth,  extra,  $2.00 

“ The  hook  is  a noble  defence  of  Marie  Antoinette  against  the  many  calumnies  breathed 
against  her.  Moreover,  as  a picture  of  manners  during  the  latter  years  of  Louis  XV.,  and 
the  entire  reign  of  his  successor,  it  has  no  superior;  it  is  at  once  more  decent  and  more 
veracious  than  the  ‘ Life  of  Dubarry,’  and  the  thousand  other  garbled  memoirs  of  that 
period.  A large  number  of  notes,  explanatory  and  otherwise,  accompany  the  volume,  and 
add  materially  to  its  value.  Messrs.  Parry  & M‘Millan  have  published  the  book  in  a style 
of  great  elegance,  and  illustrated  it  with  portraits,  on  steel,  of  Marie  Antoinette  and  Ma- 
dame Elizabeth.  It  is  a book  that  should  find  a place  on  every  lady's  centre-table.” — NeaVs 
Gazette. 

“ Two  very  interesting  volumes,  which  the  reader  will  not  he  likely  to  leave  till  he  has 
finished  them.’ — Public  Ledger. 

“ The  material  of  this  history  could  not  have  emanated  from  a more  authentic  or  official 
source,  nor  have  been  honoured  with  a more  distinguished  or  capable  godfather  than  Le 
Lamartine.” — Saturday  Courier. 

“These  elegant  volumes  are  a reprint  from  the  third  London  edition  of  this  very  delight- 
ful work.  The  vicissitudes  depicted  in  the  volumes,  and  scarcely  less  the  charming  style 
of  the  author  and  the  entire  familiarity  of  her  theme,  make  the  work  one  of  the  most  in- 
teresting that  has  recently  issued  from  the  American  press,  and  no  less  instructive  and  en- 
tertaining.”— N.  Y.  Com.  Adv. 

“This  delightful  work,  abounding  with  historical  incidents  connected  with  one  of  the 
most  stirring  periods  of  French  history,  presents  the  reader  with  the  personal  annals  of 
one  of  the  most  amiable  and  excellent  women  that  ever  shared  the  honours  of  royalty.” 
—Baltimore  Sun. 


PARRY  & M-MILLAN’S  PUBLICATIONS. 


Memoirs  of  Anne  Boletn. 

Memoirs  of  the  Life  of  Anne  Boleyn,  Queen  of  Henry  the  Eighth.  By 
Miss  Benger,  author  of  “ Memoirs  of  Mrs.  Elizabeth  Hamilton.” 
Second  American,  from  the  third  London  edition.  With  a Memoir  of 
the  Author,  by  Miss  Aikin.  With  Portrait.  1 yoI.  Cloth,  . $1.25 

“ There  is  no  more  romantic  chronicle  in  history  than  the  story  of  Anne  Boleyn,  as  wo 
trace  her  progress  up  to  the  throne  and  then  down  to  the  scaffold.  We  know  no  work 
, which  gives  us  a better  view  of  private  and  domestic  life  in  England  in  that  day,  and  can 
i confidently  recommend  it  as  a delightful  piece  of  biography,  valuable  for  the  information 
it  imparts,  and  narrating  adventures  which  keep  up  the  interest  to  the  end.” — Albany 
1 Register. 

*•  No  more  valuable  or  instructive  work  can  be  added  to  a general  library.” — Newark 
■ Advertiser. 

Memoirs  of  Mart,  Queen  of  Scots. 

Memoirs  of  the  Life  of  Mary,  Queen  of  Scots ; with  Anecdotes  of  the 
Court  of  Henry  II.,  during  her  residence  in  France.  By  Miss  Ben- 
ger, author  of  the  “ Memoirs  of  Anne  Boleyn.”  With  Portrait.  Two 
volumes,  12mo., $2.00 

"From  very  flattering  reviews  of  this  work,  that  have  appeared  in  English  publications 
and  a perusal  of  the  eventful  life  of  Anne  Boleyn,  we  had  anticipated  a very  agreeable  treat, 
and  our  expectations  have  been  more  than  realized.  Miss  Benger  has  a most  happy  faculty 
' of  condensing  historical  information,  and  while  occupied  in  portraying  the  events  of  Mary's 
: career,  gives  the  reader  a bird’s-eye  glance  at  those  institutions  and  laws  which  contributed, 
while  a resident  in  France,  to  the  formation  of  her  character,  and  at  the  same  time  intro* 

• duces  on  the  stage  the  prominent  actors,  whose  influence  or  example  may  have  had  an  in- 
i fluence  over  her.  Her  description  of  the  Court  of  Henry  II.  cannot  fail  to  interest  the 
reader,  for  6he  descends  at  times  to  details,  which  possess  all  the  attractions  of  romance,  but 
; which  are  strictly  historical.  An  objection  may  be  urged  to  her  copious  notes,  many  of 
i which  might  have  been  incorporated  in  the  text,  without  injury,  but  her  desire  probably  to 
! authenticate  every  fact  of  any  importance,  has  been  the  cause  of  this,  and  by  the  critical 
reader  will  be  deemed  as  essential.  No  lengthy  review  of  this  work  is  necessary  to  insure  it 
i a perusal  from  our  readers,  for  no  reader  of  history  can  fail  to  take  a deep  interest  in  the 
unfortunate  Mary ; and  o-ur  friends,  who  are  preparing  volumes  for  winter  evening  perusal, 
[ will  find  these  every  way  worthy  their  attention." — Boston  Evening  Gazette. 

! “ In  these  days  of  shabby  reprints,  it  is  a treat  to  get  hold  of  a publication  in  the  best  style 

of  type  and  paper,  for  which  Messrs.  Parry  & M‘Millan  are  famous.  We  have  not,  for  a loug 
[time,  seen  two  such  beautifully  printed  volumes.” — Evening  Bulletin. 

Memoirs  of  the  Queens  of  France. 

Memoirs  of  the  Queens  of  France.  By  Mrs.  Forbes  Bush.  From  the 
last  London  edition.  With  Portraits.  2 vols.,  12mo.  Cloth,  . §2.00 

F <c  Mrs.  Forbes  Bush  ia  a graceful  writer,  and  in  the  work  before  us  has  selected  the  pro- 
jminent  features  in  the  lives  of  the  Queens  with  a great  deal  of  judgment  and  discrimina- 
tion. These  memoirs  will  be  found  not  only  peculiarly  interesting,  but  also  instructive, 
as  throwing  considerable  light  upon  the  manners  and  customs  of  past  ages.” — Western 
Continent. 

“ We  have  looked  over  the  lives  of  some  of  the  Queens,  presented  in  these  volumes,  with 
gTeat  interest.  While  none  are  devoid  of  some  degree  of  attraction,  the  most  of  them  have  a 
charm  about  their  person  or  character  exceeding  anything  we  find  in  the  most  popular 
romances.  They  are  full  of  sentiment  and  romance,  rendered  all  the  more  touching  from 
[the  graceful  drapery  in  which  they  are  adorned,  and  by  the  truthfulness  of  which  the  reader 
fis  strongly  impressed.  It  is  of  course  doubly  attractive,  in  reading  the  strongly  marked 
'characters  of  history,  to  feel  a conviction  of  the  truth  with  which  even  the  wildest  and  most 
thrilling  incidents  are  invested.  The  lives  of  these  fair  ladies  are  full  of  instruction,  a merit 
j that  mere  romance  seldom  possesses.  The  author,  Mrs.  Forbes  Bush,  commences  with 
'Queen  Basine,  in  the  reign  of  Childeric  I.,  or  about  four  hundred  years  after  the  commence- 
ment of  the  Christian  era.  The  volumes  close  with  the  late  Queen  of  the  French,  Mario 
: Amelie.” — Saturday  Courier. 


PARRY  & M‘MILLAN’S  PUBLICATIONS. 


Sigourney’s  (Mrs.)  Poems. 

Dlustrated  Poems.  By  Mrs.  L.  H.  Sigourney.  With  designs  by  F.  0.  C. 
Darley,  engraved  by  distinguished  artists.  With  beautiful  Portrait 
of  the  Author,  by  Cheney,  after  Freeman.  Handsomely  bound  in 

cloth,  super  extra, $5.00 

Turkey  morocco,  extra  gilt 7. 00 

List  of  Illustrations. — The  Divided  Burden— A Landscape— Oriska — The  Ancient  Family 

CSock — Eve — The  Scottish  Weaver — The  Indian  Summer — Erin's  Daughter The  Western 

Emigrant— The  Aged  Pastor— The  Tomb — The  Drooping  Team— The  Beautiful  Maid. 

“ The  volume  is  a most  luxurious  and  gorgeous  one,  reflecting  the  highest  credit  on  its 
‘getters  up;’  and  we  know  of  nothing  from  the  American  press  which  would  form  a more 
acceptable  gift-book,  or  a richer  ornament  for  the  centre-table.  Of  the  Poems  themselves  it 
is  needless  to  speak.” — 7 Blade. 

“ In  the  arts  of  typography  the  volume  is  unsurpassed ; the  illustrations  are  numerous 
and  beautiful,  and  the  binder’s  skill  has  done  its  best.  Of  its  contents  we  will  not  speak 
flippantly,  nor  is  it  needful  that  we  should  say  anything.  The  name  of  Mrs.  Sigourney  is 
familiar  in  every  cottage  in  America.  She  has,  we  think,  been  more  generally  read  than 
any  poetess  in  the  country,  and  her  pure  fame  is  reverently  cherished  by  all.”— N.  O. 
Picayune. 

“ It  is  illustrated  in  the  most  brilliant  manner,  and  is  throughout  a gem-volume.” — Pa. 
Inquirer. 

“ 'Phis  work,  so  beautifully  embellished,  and  elegantly  printed,  containing  the  select  writ- 
ings of  one  of  the  most  celebrated  female  poets  of  America,  cannot  fail  to  be  received  with 
approbation.” — Newburyport  Paper. 

“ The  illustrations  are  truly  beautiful,  and  are  exquisitely  engraved.  They  are  from  de- 
signs by  Darley,  who  has  risen  to  high  eminence  in  his  department  of  art.  The  entire  exe- 
cution of  the  volume  is  a proud  evidence  of  growing  superiority  in  book-making  on  the  part 
of  American  publishers.  And  this  liberality  has  not  been  displayed  upon  a work  unworthv 
of  it.”— N.  Y.  dm.  Adv. 

Sigourney’s  New  Volume  of  Poems. 

Tlie  Western  Home,  and  other  Poems.  By  Mrs.  L.  H.  Sigourney.  In 


one  handsome  volume,  12mo.  Cloth, $1.25 

Cloth,  extra, 1.50 


“This  volume  is  an  entirely  new  contribution,  which  its  highly  esteemed  author  makes 
to  the  national  literature,  of  which  she  has  so  long  been  a distinguished  ornament.  The 
Western  Home,  which  constitutes  the  leading  poem  of  the  volume,  among  other  touching 
incidents,  pictures  in  glowing  verse  some  of  the  events  in  the  career  of  Burr,  and  his  un- 
fortunate victim,  Blennerhasset,  whose  history  and  unhappy  fate  live  among  the  brightest 
as  well  as  darkest  memories  of  the  mighty  West.” — American  Courier. 

“Mrs.  Sigourney  is,  perhaps,  the  most  popular  of  our  female  poets.  The  longest  poem  in 
this  volume  is  a truthful  and  beautiful  panorama  of  the  early  settlement  of  Ohio,  and  should 
be  read  in  every  ‘ Buckeye’  family.  We  commend  it  to  all  lovers  of  good  poetry.” — Cincin- 
nati Christian  Herald. 

“ There  are  passages  of  true  poesy  in  the  Western  Home,  which  for  melody,  rhyme,  force  of 
expression,  and  regularity  of  metrical  arrangement,  are  nowhere  to  be  surpassed.” — Boston 
Gazette. 

“ More  brilliant  poetry,  doubtless,  can  be  found  in  all  the  popular  periodicals  of  the  day  ; 
but  the  genuine  household  flavor  of  Mrs.  Sigourney  s productions,  and  their  natural  de- 
lineation of  universal  feelings,  will  long  recommend  them  to  popular  favour.” — N.  Y. 
Tribune. 

Sigourney’s  Select  Poems. 

Select  Poems,  by  Mrs.  L.  H.  Sigourney.  W'ith  illustrations.  New  edi- 


tion. In  one  handsome  volume,  12mo.  Cloth,  . . . $1.25 

Cloth,  extra  gilt 1.50 


“Mrs.  Sigourney  has  written  more  than  any  other  female  author  of  this  country,  and  for 
teaching  others  of  her  sex  holy  and  profitable  truths,  she  is  unsurpassed.” — Cincinnati 
Chronicle. 


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